Translation: 1 Thessalonians

A translation with notes on grammar & content

Preface:

This translation was done for a class in grad school (PTSem), NT3310 Paul the Pastor.¹ I have provided some explanatory notes on grammar for clarity. The major sections are based off of classical rhetoric: exordium (intro); narratio (narration); propositio (proposition); probatio (confirmation, i.e., the main argument); refutatio (refutation); peroratio (conclusion).² In 1 Thessalonians, I do not believe all of these features are present, but this will be illustrated in the translation itself.

When translating, I attempt to keep the syntax as close to the Greek as English will allow. I also strive to keep genitival phrases as ambiguous as possible so that the reader can discern for themselves how it should be taken. If I do make a decision, a note is typically provided. The mastery of participles is mastery of Greek, in my opinion, so I attempt to explain how I am treating them. On a final note, my translation style has always been to preserve the Greek flavor as much as possible, so I do not smooth out what some might consider stylistically awkward English.

Paul Writing His Epistles, Valentin de Boulogne

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I. Exordium (The Introduction to the Letter)

Salutations

(1.1) Paul and Silvanus and Timothy, to the Church of the Thessalonians in God the Father and Lord Jesus Christ, grace to you and peace.

The Faith of the Thessalonians

(2) We give thanks to God always concerning all of you and mention³ you in our prayers constantly (3) since we remember⁴ in the presence of our God and Father your work of faith and your labor of love and your fortitude of hope for⁵ our Lord Jesus Christ, (4) since we know,⁶ brothers and sisters who are beloved⁷ by God, about his choosing of you, (5) because our good news came not to you by word alone, but also by power and by the Holy Spirit and by much conviction,⁸ just as you know of what sort⁹ we came among you as on your account. (6) And you became imitators of us and our Lord when you received¹⁰ the Word by much affliction with joy of the Holy Spirit, (7) with the result that you became a type¹¹ to all those who believe in Macedonia and in Achaia. (8) For by you the Word of the Lord sounded forth not only in Macedonia and Achaia, but in every place your faith to the Lord has gone, with the result that we have no need to say anything. (9) For they report concerning us of what sort of welcome we received with you, and how you turned to God from idols in order to enslave¹² [yourselves to] the living and true God (10) and to expect his Son from the heavens, whom he raised from the dead, Jesus, the one who rescued you from the coming¹³ wrath.¹⁴

II. Narratio (The Narration of Facts)

Bibliographical Account: Paul’s Ministry in Thessalonica

(2.1) For you yourselves know, brothers and sisters, that our coming to you was not empty, (2) but although we suffered and were treated disgracefully,¹⁵—just as you know—in Philippi, we had courage in our God to speak to you the good news of God among much opposition. (3) For our exhortation came not from delusion nor from impure motive, nor by deceit, (4) but just as we were approved by God to be entrusted¹⁶ with the good news, thusly¹⁷ we spoke, not as if¹⁸ to please men, but to please God who tested our hearts. (5) For we came not ever with a word of flattery, just as you know, nor with a pretense of greed;—God as our witness—(6) we sought not glory from men, neither from you nor from others, (7) although we were able¹⁹ to wield authority since²⁰ we are apostles of Christ. But we were childlike²¹ in your midst, as a nurse might care for her own children;²² (8) thusly, since we longed for you, we were well-pleased to share with you not only the good news of God but also our own souls, because you became beloved to us. (9) For you remember, brothers and sisters, our labor and our hardship; night and day we worked²³ so as not to burden²⁴ any one of you [and] we preached to you the good news of God. (10) You are witnesses and [so is] God, how holy and righteously and blamelessly we were among you who believe—(11) just as you know—as we were for each one of you, as a father is for his own children,²⁵ (12) since we exhorted you and we comforted you and we urged you²⁶ in order that you might live worthily for God, the one who called you into his kingdom and glory.

(13) And on account of this we also give thanks to God unceasingly, because, when you received the Word of God through hearing us, you accepted not the word of men, but—just as it is—truly the Word of God, which also was at work in you who believe. (14) For you became imitators,²⁷ brothers and sisters, of the Churches of God, of those who are in Judea in Christ Jesus, because you also suffered the same things by your own compatriots just as they also [suffered] by the Jews, (15) [those] who killed the Lord Jesus and the prophets and who forced us out and who please not God and who are opposed to all men, (16) who hinder us from speaking to the Gentiles in order that they might be saved, so that²⁸ they might fill up the measure of their sins always.²⁹ But, the wrath³⁰ came upon them in the end.

Paul’s Longing to Visit the Church in Thessalonica

(17) But we, brothers and sisters, although we were separated³¹ from you for a span of time—in person not in heart—are zealous even more to see your face with much desire (18) because we wished to come to you. I Paul [attempted to] once and twice, but³² Satan thwarted us. (19) For what is our hope or joy or crown of boasting before our Lord Jesus in his coming? Or is it not even you?³³ (20) For you are our glory and joy.

The Sending of Timothy and his Report

(3.1) Therefore, when we could endure³⁴ no longer, we consented to be left in Athens alone, (2) and we sent Timothy, our brother and co-worker of God in the good news of Christ, so that he might establish you and exhort you about your faith (3) so that³⁵ no one might be shaken in these afflictions. For you yourselves know that we were appointed for this. (4) For also when we were with you, we foretold you that we were about to suffer afflictions, just as it occurred and just as you know.³⁶ (5) On account of this, when I could bear it no longer, I sent [Timothy] so that I might know your faith, lest somehow the tempter tempted³⁷ you and our labor would be to no purpose.³⁸

(6) But now that Timothy has come to us from you and he has proclaimed to us your faith and your love, and that you have good remembrance of us always,³⁹ and that you desire⁴⁰ to see us as we also [desire to see]⁴¹ you,⁴² (7) on account of this,⁴³ we are comforted in all our necessity and affliction, brothers and sisters, because of you through your faith⁴⁴ (8) for now we live if you stand in the Lord. (9) For what thanksgiving are we able to give back to God concerning you because of all the joy for which we rejoice on account of you before our God, (10) since night and day we pray beyond all measure that we might see your face and restore that which is lacking in your faith?⁴⁵

A Pause of Encouragement

(11) And may both God himself our Father and our Lord Jesus direct⁴⁶ our way to you; (12) and may the Lord cause you to increase and abound in love for one another and for everyone—just as also we [abound in love] for you—(13) in order that he might establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all the Saints.

III. Probatio (The Main Argument)

Instructions to Abound All the More

(4.1) Finally, then, brothers and sisters, we ask you and urge you in our Lord Jesus, that just as you received from us how it is necessary for you to live and please God—just as also you are living—that you abound all the more. (2) For you know what pronouncement we gave to you through our Lord Jesus. (3) For this is the will of God, your holiness,⁴⁷ that you abstain from sexual immorality, (4) that each of you know to control one’s own body⁴⁸ in holiness and honor, (5) not in lustful passions⁴⁹ like also the Gentiles, the ones who know not God, (6) so that⁵⁰ one does not overstep⁵¹ and exploit⁵² his brother in this matter, because the Lord is the one who punishes concerning all these things, just as we both foretold and warned you. (7) For God called you not toward⁵³ impurity but with holiness. (8) For that very reason the one who rejects [this], rejects not man, but God, the one who gave his Holy Spirit to us.

(9) But concerning brotherly love,⁵⁴ you have no necessity to have someone write to you, for you yourselves are taught by God to love one another, (10) for you also do this for all the brothers and sisters who are in the whole of Macedonia. And we exhort you, brothers and sisters, to abound all the more, (11) and to aspire to live a quiet life and to practice one’s own affairs and to work with your hands, just as we instructed you, (12) in order that you might live becomingly towards those who are outside⁵⁵ and that you might have necessity for nothing.

The Apocalyptic Paul: Those Who Have Fallen Asleep & The Parousia of Our Lord

(13) And we wish not for you not to know, brothers and sisters, concerning the ones who have fallen asleep, that you grieve not as also those others who have no hope. (14) For if we believe that Jesus died and rose, thusly God will also lead with him the ones who have fallen asleep through Jesus. (15) For we say this to you by the word of the Lord, that we, the ones who are living, the ones who remain until the coming of our Lord, will certainly not precede the ones who have fallen asleep; (16) because the Lord himself with a commanding shout, with the archangel’s voice, and with the trumpet of God will descend from heaven, and the dead will first rise in Christ, (17) then we, the ones who are living, the ones who remain, will be snatched up at the same time with them in the clouds for the meeting of our Lord in the air. Thusly, also will we be with our Lord, always. (18) For this reason, comfort one another with these words.

The Day of the Lord

(5.1) Now concerning the times and the seasons, brothers and sisters, you have not necessity for something to be written for you, (2) for you yourselves know well that the Day of the Lord, as a thief in the night, will thusly come. (3) Whenever they say, “Peace and safety,” then sudden destruction comes upon them as birth pains come upon a pregnant woman, and they will certainly not flee. (4) And you, brothers and sisters, are not in darkness—that the day might catch you as a thief—(5) since all of you are sons of light and sons of the day. We are not of the night nor darkness; (6) consequently, then, we will not sleep as the rest, but we will be alert and sober. (7) For those who sleep, sleep at night, and those who get drunk, get drunk at night; (8) but, since we are⁵⁶ of the day, let us be alert, by putting on the breastplate of faith and love and the helmet, the hope of salvation.⁵⁷ (9) Because, God appointed us not for wrath but for obtaining salvation through our Lord Jesus Christ, (10) the one who died for us so that, whether we are alert or asleep, we might live with him. (11) Therefore, comfort one another and the one edify the other, just as you also are doing.

General Advice for Maintaining the Community

(12) And we request, brothers and sisters, that you honor⁵⁸ those who toil among you and those who rule over you in the Lord and those who admonish you, (13) and [we request that you] respect them beyond all measure with love on account of their work. Live in peace among yourselves. (14) And we exhort you, brothers and sisters, admonish the insubordinate, console the faint-hearted, help the sick, be patient towards all. (15) See that someone repays not evil for evil, but always pursue the good for one another and for everyone. (16) Always rejoice, (17) Pray unceasingly, (18) give thanks in everything, for this is the will of God in Christ Jesus for you. (19) Quench not the spirit, (20) disdain not prophecy; (21) put all things to the test, hold fast to the beautiful, (22) refrain from all forms of evil.

IV. Perortatio (The Conclusion)

(23) And may the God of peace himself sanctify you wholly, and may your spirit and your soul and your body be kept sound blamelessly at the coming of our Lord Jesus Christ. (24) The one who calls us is faithful, who also will do [this].

(25) Brothers and sisters, pray for us. (26) Greet all the brothers and sisters with a holy kiss. (27) I adjure you by the Lord to read aloud this epistle to all the brothers and sisters. (28) The grace of our Lord Jesus Christ be with you.

1. The translation is based on the Greek text found in the NA28.

2. For a brief explanation, see James D. G. Dunn, 1 Corinthians (London: T&T Clark, 1995), 23–24.

3. Lit. “making mention” with a supplied object from context. Note, ποιέω + verbal noun = periphrases. This is used instead of the verbal form of the noun. When ποιέω is in the middle, it indicates that one is engaged in the action. Consult Smyth §1722.

4. Circumstantial Participle: Causal

5. Objective genitive

6. Circumstantial Participle: Causal

7. Attributive Participle

8. Although the repetition of “and” is awkward in English, I have retained what is contained in the Greek. This is a common in Greek.

9. I.e., what kind of men they were when they ministered first to the community.

10. Circumstantial Participle: Temporal

11. I prefer to use an English cognate when possible. The word here is τύπος (tupos) could also be translated as “example” (e.g., RSV). BDAG: “⑥ an archetype serving as a model, type, pattern, model (Pla., Rep. 379a περὶ θεολογίας). ⓐ technically design, pattern (Diod S 14, 41, 4) Ac 7:44; Hb 8:5 (cp. on both Ex 25:40). ⓑ in the moral life example, pattern (OGI 383, 212 [I B.C.] τ. εὐσεβείας; SibOr 1, 380; Did., Gen. 125, 27; in a pejorative sense 4 Macc 6:19 ἀσεβείας τύπ.) τύπος γίνου τῶν πιστῶν 1 Ti 4:12.—Phil 3:17; 1 Th 1:7; 2 Th 3:9; Tit 2:7; 1 Pt 5:3; IMg 6:2.—S. ESelwyn, 1 Pt ’46, 298f.”

12. Note the verb used: δουλεύειν θεῷ. The slavery metaphor present in 1 Corinthians is similar here. It is not to the same level of explicitness.

13. Attributive Participle

14. Here also is the notion of the Son returning. It is intriguing that it appears soon after the appearance of slave language. This could be a proto slave-master-son motif that Paul develops later. It is expressed quite plainly in 1 Corinthians and can be perceived in Ephesians (Deutero-Paul).

15. Both are Circumstantial Participles: Concession

16. Again, this language of being entrusted with the good news is akin to the slave language present in 1 Corinthians 4 where Paul calls himself—and the other apostles—οἰκονόμος. I am not claiming a direct correlation, but the thought is similar.

17. Or, “in this way/manner.” I wished to have only one word and make clear it was an adverb. LSJ: “A. …Adv. of οὗτος, in this way or manner, so, thus: οὕτως is antec. to ὡς…”

18. See Smyth §2086b.

19. Circumstantial Participle: Concessive

20. NRSV: "though we might have made demands as apostles of Christ." The decision to use "as" does not seem to convey clearly Paul's meaning. Smyth §2993 describes ὡς as restrictive, "for.” Smyth §3000 under "Causal" lists "since" as a viable translation. A causal conjunction appears to be accurate.

21. NA28: νήπιοι. LSJ A. has “infant, child”; A.II. has the term functioning metaphorically, “1. of the understanding, childish, silly” and “2. of bodily strength, like that of a child.” BDAE, “B. fig. infantile, childish, silly, ignorant, without foresight.” For νηπιότης, which shares the same root, BDAE lists “innocence, candor.”

Textual Variant: ηπιοι, which the SBLGNT adopts. BDAG: “gentle 1 Th 2:7 v.l. (for νήπιοι q.v.). ἤπ. πρός τινα kind toward someone 2 Ti 2:24 (v.l. νήπιον).—DELG. M-M. Spicq. Sv.” LSJ: “1. 1. of persons, gentle, kind.”

See B. Metzger, A Textual Commentary on the Greek New Testament 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), 561–562 for a fuller discussion on why νήπιοι is the preferred reading.

That said, most major translations choose “gentle” (KJV/NKJV, RSV/NRSV, NASB95, CSB, AMP, ESV) over “child” (NIV, NLT). Although I would prefer not to be in the company of the NIV and NLT, I believe the others mistranslate this word so that the text is more harmonious with what follows.

22. The metaphor appears mixed since Paul uses a descriptor whose root is “child” (νηπι-) to then speak of themselves as a nurse taking care of children (τέκνα). Paul seemingly wanted to express they did not abuse their authority,—like how children have no authority—but he also nurtured the new community as a nurse would children. Although the metaphor is prickly, the sense is relatively clear.

23. Circumstantial Participle: Any Attendant Circumstances

24. This is akin to 1 Corinthians 8 where Paul discusses meat sacrificed to idols.

25. The father metaphor is applied here as in 1 Corinthians. The family motif could be in its nascent form here. Since Paul is not discussing the structure of the Church, it is difficult to say how developed his ecclesiology is at this point.

26. All are Circumstantial Participles: Causal

27. Imitation language akin to that in 1 Corinthians.

28. Note the different ways Paul expresses cause in this verse: grammatical variation. This is subtle in translation. The first is ἵνα + subjunctive; the second is εἰς + articular infinitive.

29. Both of these causal phrases relate to the Gentiles.

30. What “wrath” in particular Paul is referencing is a bit nebulous. It certainly is not the destruction of the Temple (AD 70), since that would postdate the composition of this epistle. P. Esler posits, “one possibility is the riot and massacre which occurred in Jerusalem in 48 CE” (“1 Thessalonians” in The Oxford Bible Commentary eds. Barton and Muddiman [Oxford: Oxford, 2001], 1205).

31. Circumstantial Participle: Concession

32. Adversative καί

33. Rhetorical question: the οὐχὶ implies a positive answer to the question.

34. Circumstantial Participle: Temporal. Could also be causal.

35. Articular infinitive: result

36. The καί… καί signifies a both-and construction.

37. Although a bit strange in English, the two words share the same root—one is a participle and the second is the verb.

38. This noun, κενός, also appears in 1 Corinthians with respect to the Cross.

39. Lit. "you have our memory."

40. Circumstantial Participle: Any Attended Circumstances.

41. Ellipses from the previous part of the sentence.

42. Lit. "as we also you." Shows the intimacy of the letter.

43. That which was previously stated in v. 6.

44. Paul is quite redundant in these two verses. It seems as if he trailed off a bit in thought after the genitive absolute and then further expounded on why they are comforted.

45. Paul begins to ramble after setting up the question.

46. From κατευθύνω. Cf. Mark 1:3, Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ (“Prepare the way of the Lord, make straight his paths”). Note the noun, εὐθύς (not to be confused with the adverb εὐθύς that is used often throughout the Gospel). Although here it is not a verb, the words are lexically connected.

47. The syntax is awkward. The will of God is that the Thessalonians preserve their holiness, and it is by the listed actions that it is accomplished.

48. The word used, σκεῦος, means “vessel,” and here it likely means “body.” It could also mean “wife”; cp. P. Perkins, “1 Thessalonians” in Harper’s Bible Commentary ed. J. Mays (New York: HarperCollins, 1988), 1232.

49. Descriptive Genitive

50. Articular infinitive: result

51. Gk, ὑπερβαίνειν. LSJ: A.2 “overstep, transgress.” BDAG: “in moral sense (‘overstep, transgress, break’ laws and commandments: Pind., Hdt.; Jos., Bell. 4, 225) abs. to transgress by going beyond proper limits in behavior, trespass, sin (Il. 9, 501; Pla., Rep. 2, 366a) w. πλεονεκτεῖν τὸν ἀδελφόν 1 Th 4:6.—M-M. TW.” Translating this as “transgress” (NRSV) distracts from Paul’s intent.

52. Gk, πλεονεκτεῖν. LSJ: A. “have or claim more than one's due, mostly in bad sense, to be greedy, grasping, Hdt.8.112, X.Mem.2.6.21, Pl.Grg.483c, etc.” BDAG: “① to take advantage of, exploit, outwit, defraud, cheat τινά someone (Dionys. Hal. 9, 7; Dio Chrys. 67 [17], 8 τὸν ἀδελφόν; Plut., Marc. 315 [29, 7]; Ps.-Lucian, Amor. 27).”

53. BDAG: “④ marker of movement to or contact w. a goal, toward, in direction of, on.”

54. Gk, φιλαδελφίας (philadelphias)

55. I.e, outside the community.

56. Circumstantial Participle: Causal

57. Perhaps the germ for Eph 6:10–18.

58. BDAG: “⑥to recognize merit, respect, honor εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν respect the people who work among you 1 Th 5:12 (εἰδέναι τινά can mean recognize or honor someone [Ael. Aristid. 35, 35 K.=9 p. 111 D. τοὺς κρείττους εἰδέναι] but can also mean take an interest in someone, care for someone: Witkowski 30, 7 οἱ θεοί σε οἴδασιν).”