BHT with Full Translator’s Notes1 Thessalonians 2 =
2
“Our Visit to You Was Not, Brothers and Sisters, without Result”
1 In regard to these things,+ you yourselves know that our visit to you was not, brothers and sisters,+ without result. 2 No, just the opposite: Despite+ the fact that we had previously suffered and been treated shamefully, as you are aware, in Philippi, we still boldly dared with the help of our God+ to declare the gospel of God to you in the face of fierce opposition. 3 The appeal we+ make,+ you see, doesn’t spring from deluded ideas or filthy motives or an intent to deceive. 4 On the contrary, just as we have been examined and approved by God to be entrusted with the gospel, so we declare it, aiming+ to please not+ mere+ men, but God, who examines our thoughts and motives.+ 5 Indeed, at no time did we resort+ to flattering+ talk, as you know, or to some greedy scheme to get your money+—God himself+ is our witness— 6 nor was it+ mere+ men from whom we were seeking praise+—not from you or anyone else. 7 Although+ we could have insisted, since we are apostles of the Messiah,+ on our own importance,+ we instead humbled+ ourselves while we were with you. Like a nursing mother tenderly caring for her own children,+ 8 such great affection having for you, we gladly chose to share with you not only the gospel of God, but our own lives, too, because you had become so+ dear to us. 9 For surely you remember, brothers and sisters, how hard we worked and toiled!+ Working night and day and day and night,+ so that we would not impose a financial strain on any of you—that’s how+ we proclaimed the gospel of God to you. 10 You are witnesses, and so is God, of how+ devout and righteous and blameless our conduct was toward you who believe. 11 As you know, we treated each one of you as a father would his own children,+ continually exhorting you and encouraging you and solemnly warning+ you 12 to live your lives in manner befitting God, who summons+ you to his own Kingdom and glory.+
“You Welcomed It Not as a Message from Mere Men”
13 And here is another+ reason why we thank God constantly: When you received God’s+ message, which you heard from us,+ you welcomed it not+ as a message from mere+ men, but for what it truly is—a message from God,+ who+ is continually at work bringing about what he himself wants+ inside+ you who believe.+ 14 You, after all, found yourselves in the same predicament,+ brothers and sisters,+ as God’s assemblies in Judea which are united+ with Messiah Jesus, yourselves suffering+ at the hand of your own countrymen the very+ same kinds+ of things that they, too, did at the hand of their Jewish leaders and persecutors+— 15 who killed the Lord himself,+ Jesus, as well as the prophets! Us+ they chased out, God+ they are constantly provoking to anger,+ and the whole human race+ they oppose, 16 because+ they keep trying to stop us from proclaiming the message of salvation+ to the Gentiles.+ As a result, their sins are always piling up to the point when God no longer restrains his judgment.+ And his wrath will surely+ come against them in full strength.+
“We Are Destined to Suffer Trials and Persecution”
17 As for us, brothers and sisters, after we were torn away from you (only in body, not in our thoughts;+ I trust the rupture will last only a little while+),+ we missed you terribly and were extremely+ anxious+ to come and see you again in person.+ 18 That is why we wanted to return to you. I, Paul, tried to do so time and again,+ and yet Satan blocked our way.+ 19 What, after all, is our hope, our joy, and the victor’s crown of honor+ we will receive+ in the presence of our Lord Jesus when he comes?+ It is you, isn’t it?+ 20 Yes, you yourselves+ are the glorious reward we will receive+ and the cause of our joy.
+1:1“All of” is drawn from the plural “you” here.+1:1Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:1χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display and LDGNT), and thus a comma and inversion have been used to give extra focus to this constituent.+1:3The genitives in this verse have been interpreted as being in the subjective/source/production range (cf NET Bible Notes, 1 Th 1:3; UBSHS [1 Th], 6). This is reflected in the translation. Cf CJB, ISV, NCV, NIV, TEV.+1:3Or before.+1:4In view here is knowledge/surety acquired through proof and evidence (= convinced/certain). Cf NEB in ESS (1 and 2 Th), 18.+1:4Cf Ac 10-11, 15:14; Col 3:12. Though there were both Jewish and Gentile believers in Thessalonica (see Ac 17:4), Paul is focusing his attention here on Gentile believers (see v 9 below). Cf Eph 1.+1:5ἐν λόγῳ μόνον ( en logō monon), καὶ ἐν δυνάμει ( kai en dunamei), ἐν πνεύματι ἁγίῳ ( en penumait hagiō) and ἐν πληροφορίᾳ πολλῇ ( en plērophoria pollē) are in E-O, as part of a point-counterpoint series (see LDGNT), and thus the negative particle has been placed directly before the counterpoint to give extra focus to these constituents.+1:5Lit in word, or in speech, or in an act of speaking. Looking to BDAG for the more specific sense of λόγος ( logos) here (see BDAG, 599, sv 1.a.α.). Cf 1 Co 2:1-5, 4:18-21; 2 Co 11:6.+1:5Translating in the same way as at 1 Co 2:5 (see translation and note there). Cf also UBSHS (1 Th), 10.+1:5Cf Ac 14:27, 15:3-4, 15:12-14; 1 Co 2:1-5, 4:18-21.+1:5“For certain” is included in translation here to make the comparison with the “knowing” of v 4 (signaled by καθὼς́ [ kathōs]; see, eg, L-N, 64.14) clear, since οἶδα ( oida) was translated as “certain” there. Paul’s point here is that God had furnished proof to them of His acceptance of the Gentiles; Paul’s life and that of his companions had furnished proof to the Gentiles of the reliability of the message/ministers that God had sent to them.+1:5Lit for the benefit/sake of you. The preposition here is functioning as a marker of benefaction (see, eg, L-N, 90.38). Cf HCSB, ISV, NCV, NET, TEV. Cf also Php 2:4; translation and notes at 2 Co 5:13.+1:6Lit became imitators of us. ME. Cf NEB (see UBSHS [1 Th], 11). μιμηταὶ ἡμῶν καὶ τοῦ κυρίου ( mimētai hēmōn kai tou kuriou) is in a split focal position (see BART Display and LDGNT), and thus italics, commas, and an intensive pronoun have been used to give this element extra focus and emphasis.+1:6The genitive has been interpreted as functioning in the source/production/subjective range. This is reflected in the translation. Cf NCV, TEV.+1:7IT (see L-N, 93.419, 93.527).+1:8Lit your faith in God. ME. In English, we don’t usually speak of someone’s “faith” going out. The meaning here is that the news about their faith and example has spread (see ESS [1 and 2 Th], 27; UBSHS [1 Th], 13). Cf TEV.+1:8ἐν παντὶ τόπῳ ( ev panti topō) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:8Lit so that we do not have need to speak anything. Cf ESS (1 and 2 Th), 28; UBSHS (1 Th), 14.+1:9αὐτοὶ ( autoi) is in P2 (see BART Display and LDGNT), and thus an intensive pronoun has been used to give extra focus to this constituent.+1:9Lit they themselves are informing about us what sort of entry/coming/visit we had to you. ME (see UBSHS [1 Th], 14).+1:9Cf Is 44:6-23; Jr 10:1-16; Ac 14:15; Rm 6:1-23.+1:10IT. Cf ISV, NCV.+1:10Cf Rm 4:25; 1 Co 6:9-11; Ga 1:4; Eph 5:1-20; Col 3:1-11; 1 Th 1:10, 4:3-8; 2 Pt 3:14-15; 1 Jn 2:1-2; Re 19:7-9, 21:7-8.+2:1EFE. In Greek, γὰρ ( gar) signals that what follows is to be processed as providing strength and support for what precedes (see Runge, Discourse Grammar, 51-4).+2:1κενὴ ( kenē) is in P2 (see BART Display and LDGNT), and therefore ἀδελφοί ( adelphoi) has been used as a spacer to give extra focus to this constituent.+2:2The participle has been interpreted and translated as an adverbial participle of concession. This is reflected in the translation. Cf CJB, ESV, NET, NRSV, RSV.+2:2Lit in/by our God. ME. Cf NCV, NIV, NLT; translation and notes at Act 14:3; BDAG, 329, sv ἐν 6.+2:3The genitive has been translated as a subjective genitive. Cf CJB, NET, NIV.+2:3Cf 2 Co 5:20.+2:4The present participle has been interpreted as functioning conatively. This is reflected in the translation. Cf ISV, NIV, NCV, TEV.+2:4ἀνθρώποις ( anthrōpois) is in P2 (see BART Display and LDGNT), and θεῷ ( theō) in E-O (see LDGNT), as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give these elements extra focus and stress.+2:4ME(OTB)/IT. See note at Mt 19:26.+2:4Lit our hearts. ME(H/OTB) (see note at Mk 3:5; UBSHS [1 Th], 26). Cf ISV, TEV. Cf Gn 22:1; Dt 8:2; 1 Sm 16:7; 1 Ch 28:9; 2 Ch 6:30; Jb 23:10; Ps 7:9, 11:5, 17:3, 26:2, 33:13-15, 44:21, 139:23; Pr 17:3; Jr 11:20,17:10, 20:12, 32:19; Ezk 11:5; Rm 8:27; Jm 1:12; Re 2:23.+2:5Cf Bruce in ESS (1 and 2 Th), 42.+2:5ἐν λόγῳ κολακείας ( en logō kolakeias) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+2:5Lit nor in a pretext of greed. ME (see BSL, 1 Th 2:5, πρόφασις; ESS [1 and 2 Th], 43; UBSHS [1 Th], 27). Cf ISV, NCV, NIV, NLT. Cf also 2 Co 2:17.+2:5θεὸς ( theos) is in P2 (see BART Display and LDGNT), and thus an intensive pronoun has been used to give extra focus to this constituent.+2:6ἐξ ἀνθρώπων ( ex anthrōpōn) is in an embedded focal position (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element.+2:6ME(OTB)/IT. See note at Mt 19:26.+2:6Or glory, or honor.+2:7The participle has been interpreted as an adverbial participle of concession. This is reflected in the translation. Cf HCSB, ISV, LEB, NCV, NET, NRSV, TEV.+2:7Χριστοῦ ( christou) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis. Also, ἐν βάρει ( en barei) is in P2 (see BART Display and LDGNT), and therefore ὡς Χριστοῦ ἀπόστολοι ( hōs christou apostoloi) has been used as a spacer to give extra focus to this constituent within the ME (see following note).+2:7Or Although we could have made demands. Lit to be in weight. ME(I/F) (see BDAG, 167, sv βάρος 2; L-N, 65.56).+2:7Lit became small children/babes/infants. ME(H/I). If the idiom in the preceding clause (being “in weight”) is to be understood in terms of status and importance as BDAG and L-N contend (see previous note), then “becoming children” here means doing the opposite, namely, taking on a lowly status: “In first-century thought children were often very little esteemed” ( NAC [Mt], 273). Cf 1 Co 11:1; Ph 2:1-10; the parallelism between νήπιος ( nēpios) and ταπεινόω ( tapeinoō) at Ps 114:6 in the LXX. If the idiom in the preceding clause means “could have made demands” or “could have been strong in our use of authority,” then the point here is weakness. (Cf the textual variant: “gentle.”) For a brief discussion of the variant here, see NET Bible Notes, 1 Th 2:8.+2:7Following Best et al (see ESS [1 and 2 Th], 46) in the grouping of clauses here.+2:8ἀγαπητοὶ ( agapētoi) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent. Cf NIV.+2:9Lit our labor and toil. ME (see ANLEX, 266, sv μόχθος; Ibid, 235, sv κόπος; L-N, 42.47, 42.48; UBSHS [1 Th], 31). Cf NLT, TEV.+2:9νυκτὸς καὶ ἡμέρας ( nuktos kai hēmeras) is in an embedded focal position (see BART Display), and therefore repetition has been used to give extra focus to this constituent.+2:9νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ( nuktos kai hēmeras ergazomenoi pros to mē epibarēsai tina humōn) is in P2 (see BART Display), and thus a demonstrative cleft has been used to give extra focus to this constituent (with the participle interpreted as an adverbial participle of means; cf NET).+2:10ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ( hōs hosiōs kai dikaiōs kai amemptōs) is in P2 (see BART Display and LDGNT). The adverb gives extra focus to this element.+2:11Lit as you know how [we were] with each of you as a father with his own children. Cf ISV, NCV, NET, NIV, NLT, TEV.+2:11This gloss is not too strong here (see 1 Th 4:3-8; cf Eh 5:3-7).+2:12Or calls, or invites.+2:12Cf Mt 22:9; Ac 10:44-48, 11:18, 11:27, 15:14, 26:16-18; Eph 1:18; Col 1:12-14; Heb 3:1; 1 Pt 1:5; 2 Pt 1:3; 1 Ti 6:12; 2 Ti 2:10.+2:13Cf ISV.+2:13τοῦ θεοῦ ( tou theou) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+2:13Lit When you received the message of hearing from us of God. ME. Cf ISV, NIV.+2:13λόγον ἀνθρώπων ( logon anthrōpōn) and ἀληθῶς λόγον θεοῦ ( althēōs logon theou) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give extra focus to these elements.+2:13ME(OTB)/IT. See note at Mt 19:26.+2:13Cf Mt 10:40; Jn 13:20.+2:13Or which. The antecedent here can be either “God” or “word”.+2:13Or which is continually at work for its own good purpose. The antecedent here can be either “God” or “word.” Cf TEV. “Bringing about what he himself wants” (or “for its own good purpose”) is drawn from the middle voice here. Since an intransitive function in the active voice is a live option with ἐνεργέω ( energeō) in the NT (see ANLEX, 150, sv; eg, Eph 2:2; Php 2:13), the middle voice has significance here, namely, the subject acting in its own interest (see Wallace, Grammar, 419-23, for a discussion of the primary significance of the middle voice). Cf Ph 2:12, where a similar task is accomplished with the active voice + prepositional phrase in context to lexemes related to God’s desire and will and interest. The meaning is clear from the context either way (cf UBSHS [1 Th], 40).+2:13Or in, or within.+2:13Cf Jr 23:29; Rm 2:28-29, 8:1-27; 2 Co 3:7-18; Ga 3:1-5, 5:16-26; Eph 1:18-21, 3:14-19; Php 1:6, 2:12-13; Col 1:9-14, 3:16; 1 Th 4:3-8; Heb 4:12.+2:14Lit became imitators. ME. Here, “become imitators” doesn’t refer to making a conscious decision to follow an example, but to a shared experience (see UBSHS [1 Th], 41). Cf the second part of the verse.+2:14μιμηταὶ τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ ( mimētai tōn ekklēsiōn tou theou tōn ousōn en tē Youdaia en Christō Yēsou) is in a split focal position (see BART Display and LDGNT), and thus ἀδελφοί ( adelphoi) has been used as a spacer to give extra focus to this constituent.+2:14Cf CJB, ISV.+2:14The explanatory/evidentiary nature of the ὅτι ( hoti) clause here has been signaled in translation with a participle (participles often perform similar functions in English and Greek).+2:14τὰ αὐτὰ ( ta auta) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent.+2:14The meaning here is same in type (not the same events, obviously).+2:14Here, Ἰουδαῖος ( youdaios) obviously doesn’t refer to all Jews, but to those hostile to the gospel (see BDAG, 478, sv 2.c.), and especially leaders (see note at Ac 9:22). This has been made explicit in translation here (though I’ve tried not to mitigate the emotion present contextually) because of the long history of anti-Semitism in the church, which has often marshalled and distorted verses like this to foster hatred and arrogant attitudes towards the Jews (God help us! [see Rm 11:17-21]).+2:15καὶ τὸν κύριον Ἰησοῦν καὶ τοὺς προφήτας ( kai ton kurion Yēsoun kan tous prophētas) is in P2 (see BART Display and LDGNT), and thus an intensive pronoun and commas have been used to give extra focus to this element.+2:15ἡμᾶς ( hēmas) and/or ἐκδιωξάντων ( ekdiōxantōn) are receiving focal prominence (see BART Display and LDGNT), and thus inversion has been used to give extra focus to these constituents.+2:15θεῷ ( theō) and/or ἀρεσκόντων ( areskontōn) are receiving focal prominence (see BART Display and LDGNT), and thus inversion has been used to give extra focus to these constituents.+2:15Lit God not pleasing. The opposite of “please” in this context is to provoke to anger (see v 16; cf UBSHS [1 Th], 43). “Constantly” is drawn from the verbal aspect in this context, where regular/habitual action is meant.+2:15πᾶσιν ἀνθρώποις ( pasin anthōpis) and/or ἐναντίων ( enantiōn) are receiving focal prominence (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to these constituents.+2:16The participle here has been interpreted as an adverbial participle of cause (though means also makes sense here; there is often close overlap between the two). This is reflected in the translation. Cf ISV, NET.+2:16Lit from telling the Gentiles that/how they may be saved, or, from speaking to the Gentiles so that they may be saved. Following the lead of the UBSHS in translation here (see UBSHS [1 Th], 44). Cf Mfft.+2:16Cf Ac 22:21-22. τοῖς ἔθνεσιν ( tois ethnesin) is in P2 (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore italics have been used to give this element extra focus and emphasis.+2:16Lit so as to fill up their sins always. ME(OTB). Cf TEV at Gn 15:16. The closest parallel to Paul’s statement here is Gn 15:16 (cf LXX; see also BDAG, 70, sv ἀναπληρόω 1). Cf also Lk 11:47-51; Mt 23:29-39. The meaning in Gn 15:16 is clear: God restrains his judgment over a period of time while unpunished sins continue to pile up, and at some point, according to God’s timetable, they reach a point, a limit, when he is no longer willing to hold back judgment.+2:16VPR. See VCC (1 Th 2:16). Cf VCC (Mt 12:28).+2:16Or against them in the end. Cf Lv 26; Dt 27-32; Ps 83; Is 1, 9-14, 29-30, 40, 63; Jr 30-31; Ezk 38-39; Zc 12-14; Dn 12; Jl 2-3; Am 9; Zc 12-14; Mt 23:29-39, 24:9-25; Lk 11:47-51, 21:20-24; Rm 9:27.+2:17Lit in face, not heart. ME(I/F) (see L-N, 85.26; UBSHS [1 Th], 47; note at Mk 3:5).+2:17Lit after being torn away the time of an hour. ME. Following the lead of the UBSHS in translation here (see UBSHS [1 Th], 47).+2:17Cf Ac 17:1-15.+2:17περισσοτέρως ( perissoterōs) is in P2 (see BART Display and LDGNT), and therefore a strong lexeme has been used in translation.+2:17Cf NEB in ESS (1 and 2 Th), 70.+2:17Lit we were all the more/exceedingly eager to see your face in great longing. ME (see L-N, 85.26; UBSHS [1 Th], 48); Cf CJB, NEB, TEV. τὸ πρόσωπον ( to prosōpon) is in P2 (see BART Display and LDGNT), and therefore this element within the ME has been italicized for extra focus and emphasis. The element has also been placed in clause-final for primary focus and stress.+2:18Cf CJB, ISV, NCV, NET, TEV.+2:18Cf Ac 17:5-15; Re 2:9, 3:9.+2:19Lit our victor’s crown of boasting. When used in the genitive with στέφανος ( stephanos), καύχησις means something like “honor” or “glory” (cf Pr 16:31 and Ezk 16:31 in the LXX; cf also BDAG, 537, sv καύχησις 1). Note the presence of δόξα ( doxa) in the supporting clause that follows.+2:19Since “hope” anticipates something not yet realized, “in the presence of our Lord Jesus when he comes” is meant to be understood in connection with “crown of honor” (cf 2 Ti 4:6-8; 1 Pt 5:4; Re 2:10). Cf NCV.+2:19Cf Ps 21:3-4, 103:4; Is 28:5, 62:3; Zc 9:16-17; Php 4:1; 2 Ti 4:8; Jm 1:12; 1 Pt 5:4; Re 2:10.+2:19Cf ISV, NET.+2:20ὑμεῖς ( humeis) is in P2 (see BART Display and LDGNT), and thus an intensive pronoun has been used to give extra focus to this constituent.+2:20Lit the glory of us, or the glory [coming to] us. The language here is highly compressed. The context indicates that “glory” here means the “glorious reward” which Paul and his companions will receive when Jesus returns.
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