BHT with Full Translator’s Notes1 Thessalonians 4 =
4
“This Is the Will of God”
1 And now,+ brothers and sisters, in light of all these things,+ we beg you and appeal to you by the authority of the Lord Jesus,+ just as you received instruction from us about how you must live your lives so as+ to please God (as you are in fact doing), that you do so more and more.+ 2 Indeed, you know what instructions we gave you by the authority+ of the Lord Jesus. 3 Indeed, this is the will of God: Your separation to God as a special holy possession,+ by+ keeping away from sexual immorality; 4 by each of you respecting his wife;+ by acquiring things in a holy and honorable way, 5 not in a greedy and covetous manner like the Gentiles who don’t know God, 6 so that no one wrongs or swindles his brother or sister+ in the matter.+ For the Lord is an avenger and will punish people for all such sins,+ just as we told you previously and solemnly warned. 7 It was+ not a life of impurity to+ which God summoned+ us, you see, but a life of holiness.+ 8 For that very reason, then,+ if+ someone rejects this instruction,+ it isn’t+ a mere+ man whom he is rejecting, but God, who gives his Holy Spirit to you.
9 Now as for brotherly love, you don’t really+ need anyone+ to write to you, since you yourselves are indeed+ taught by God, so that you may love one another,+ 10 and since you do, in fact, conduct yourselves in this way+ toward all the brothers and sisters throughout Macedonia. Even so, we exhort you, brothers and sisters, to do so more and more, 11 and to do all you can to not disturb the peace,+ to tend to your own affairs, and to work with your own hands—just as we instructed+ you— 12 so that your conduct may win the respect of outsiders,++ and so that you aren’t just eating other people’s food.+
“And So We Will Be, Forever and Ever, with the Lord”
13 Now we want to make sure you are clear,+ brothers and sisters, about what will happen to those who have died,+ so that you won’t grieve like the rest of men,+ who have no reason+ to hope. 14 If, as we are fully convinced+ and believe, Jesus did in fact+ die and rise to life, you see, this assures us that God+ will bring forth from the dead+ those who have died united+ with Jesus,+ and have them accompany him.+ 15 Indeed, this we tell you in accordance with the Lord’s own teaching+: We who are still alive when the Lord comes+ will certainly not experience resurrection before+ those who have died.+ 16 For the Lord himself: It is+ with a shout of command, with the cry of the archangel, and with the trumpet blast of God that he will descend from heaven,++ and the dead in union with the Messiah will rise to life first. 17 Then we who are still alive+ will be snatched up in the clouds together with+ them to welcome+ the Lord in the sky.+ And so we will be, forever and ever,+ with the Lord. 18 So then, constantly exhort and console+ one another with these words.
+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.+3:1Lit no longer enduring. ME (see UBSHS [1 Th], 52).+3:1Cf Ac 17:13-15.+3:2Or our brother and co-worker of God. Cf ISV, LEB, NET, NRSV, TEV.+3:2IT. Proclamation is implied by “gospel” here. Cf NCV, NIV, NLT, TEV.+3:2ὑπέρ ( huper) is interpreted as a marker of benefaction (see, eg, L-N, 90.36). This is reflected in the translation. Cf TEV.+3:3For the meaning of σαίνω ( sainō) in this context, see DBL Greek, #4883; L-N, 31.66. This is Paul’s obvious concern here (see v 5). Cf TEV.+3:3Cf Ac 14:22; Php 1:29-30; 1 Pt 1:27-24, 3:17, 4:19. κείμεθα ( keimetha) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give this element extra focus and stress.+3:4πρὸς ( pros) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+3:4“Again and again” is drawn from the function of the imperfective verb in this context. Cf, eg, CJB, NET, NIV.+3:4Cf Mt 20:23; Ac 14:22.+3:4Lit just as also it turned out and you know. ME. Cf NIV, NLT, TEV.+3:5Since the same verb as is used in v 3:1 above (see translation and note there) is also used here, “separation” has been included in translation here to clearly signal the connection.+3:5IT (see UBSHS [1 Th], 56).+3:5Lit lest somehow. Fear or concern is implied here (cf Ga 4:11, where the concern is made explicit). Cf CJB, ESV, HCSB, ISV, NASB, NCV, NET, NIV, NLT, NRSV, RSV.+3:5εἰς κενὸν ( eis kenon) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:6Lit has come [back] to us from you. ME.+3:6IT (see UBSHS [1 Th], 56, 59). The meaning here is that the faith of the Thessalonians is still strong and steadfast (cf vv 1-5). Obviously, if the opposite were true, it would not have been good news to Paul!+3:6Lit that you have a good/fond remembrance of us. ME (see UBSHS [1 Th], 59). Cf 2:17. ἀγαθὴν ( agathēn) is in a split focal position (see BART Display), and therefore this element has been placed in clause-final within the ME for primary focus and stress.+3:6πάντοτε ( pantote) is in P2 (see BART Display and LDGNT), and thus a dummy subject, cleft, and indefinite article have been used to give extra focus to this constituent.+3:6Making sure to reactivate this information here so that the connection with v 2:17 is not lost for English readers (ie, in the shift to a verbal cognate here; the information is activated in a prepositional phrase in v 2:17).+3:7See note at v 6 above. Cf also v 8.+3:7Lit through your faith. ME (see ESS [1 and 2 Th], 91; UBSHS [1 Th], 60). Cf v 6.+3:8Lit now we live. ME. Cf NJB. The NJB captures the intended meaning well here, in my opinion, and has thus been followed in translation.+3:9“Ever” is used here to help convey the strength of emotion being expressed here. “The meaning is that no act of thanksgiving can possibly be enough to equal the joy which Paul has received from God in hearing about the Thessalonians’ faith” ( UBSHS [1 Th], 63).+3:9τῷ θεῷ ( tō theō) is in P2 (see BART Display and LDGNT), and therefore a comma has been used to give extra focus to this element.+3:10νυκτὸς καὶ ἡμέρας ( nuktos kai hēmeras) is in an embedded focal position (see BART Display and LDGNT), and thus repetition has been used to give extra focus to this constituent.+3:10Lit quite beyond all measure, or superabundantly. ME (see ANLEX, 390, ὑπερεκπερισσου; UBSHS [1 Th], 64). Cf ESV, NIV. ὑπερεκπερισσοῦ ( huperekperissou) is in P2 (see BART Display and LDGNT), and has thus been segmented with commas for extra focus.+3:10Lit see your face. ME(I/F) (see L-N, 85.26). Cf NET, TEV.+3:10Lit supply the things lacking in your faith. ME (see UBSHS [1 Th], 64).+3:11Or direct our way to you. Lit make straight our road to you, or guide our road to you. ME (see UBSHS [1 Th], 67; cf 2:18 above). Cf Brc, NCV, NIV, TEV.+3:12Lit cause you to increase and abound. ME (see BDAG, 824. sv πλεονάζω, 3.b.; BDAG, 805, sv περισσεύω 1.a.γ., 2.a., 2.b.).+3:13The infinitive here is a bit ambiguous. Most likely there is overlap between purpose, result, and means (see ESS [1 and 2 Th], 99-100; UBSHS [1 Th], 70). Similar ambiguity is also often found in adverbial participles. The participle sounds more natural in English here, in my opinion, and has thus been used in translation, with the purpose expressed more explicitly later in the clause. Cf ISV, NCV, NIV, TEV.+3:13Or in the presence of.+3:13Lit so as to strengthen your hearts blameless in holiness before our God. ME (see BDAG, 325, sv ἔμπροσθεν 1.b.β.; ESS [1 and 2 Th], 100; L-N, 83.33, 90.20; UBSHS [1 Th], 70; notes at Mk 3:5. Cf Brc, ISV, JB, NCV, NET, NIV, TEV). Cf Eph 1:4-5, 3:14-19, 5:27; 2 Co 7:, 11:2; Php 1:9-11; 1 Th 2:19, 5:23. Cf also Mt 10:32-33; Mk 9:38; Lk 21:36; Jud 24; Re 3:4-6; 19:6-8.+3:13The genitive here is a subjective genitive. Cf ISV, NCV, NIV, NLT, TEV.+3:13Or holy people, or saints. Cf Zc 14:5; 1 Th 4:16; 2 Th 1:7; Jud 14.+4:1Following the lead of Knox and TNT in translation here (see UBSHS [2 Th], 191). Cf Knox and TNT at 2 Th 3:1.+4:1In Greek, the particle οὖν ( oun) signals both continuity with what precedes, as well as a new development, and can operate on various levels and boundaries of the discourse (see Runge, Disc Grammar, 43-8). Here the inference is interpreted as operating at a high boundary of the discourse. This is reflected in the translation.+4:1Lit in the Lord Jesus, or by the Lord Jesus. ME. With παρακαλέω ( parakaleō) here, ἐν ( en) is signaling an appeal to authority (see UBSHS [1 Th], 75; cf ESS [1 and 2 Th], 104). Cf v 2; 1 Co 1:10; 2 Co 5:16-21, 10:1.+4:1Koine Greek often used parataxis to link words or clauses when some sort of hypotactic relationship was implied (see BDAG, 494, sv καί 1.b.β., γ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). Cf CJB, NCV, NIV, TEV.+4:1Lit just as you received from us the how it is necessary for you to walk and please God, just as also you are walking, that you abound even more. ME. Cf NET, NCV, NIV, TEV.+4:2Lit through. ME. The meaning is essentially the same as in v 1 (see UBSHS [1 Th], 76; note the presence of γὰρ). Cf CJB, NCV, NIV, TEV.+4:3Lit your sanctification. ME/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+4:3The infinitives here are interpreted as explanatory. This is signaled in translation with “by.” Cf CJB at Lk 1:77.+4:4Lit his vessel. ME. Cf TEV.+4:6τὸν ἀδελφὸν αὐτοῦ ( ton adelophon autou) is in a DFE position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis .+4:6Or Indeed, this is the will of God: That you become holy, by keeping away from sexual immorality; by each of you knowing how to gain control of his own body (or how to live with his wife) in a holy and honorable way, not in passionate lust like the Gentiles who do not know God; by not wronging and swindling your brother in the matter. Following Vincent’s interpretation in translation here (see Vincent, Word Studies, 4:34-7). Cf 1 Co 4:17, 5:9-11; Eph 4:25-5:25; Col 3:5-20; 1 Pt 3:7.+4:6Lit For the Lord is an avenger/executor of punishment in regard to all such things. ME. Cf NCV, NIV, TEV+4:7ἐπὶ ἀκαθαρσίᾳ ( epi akatharsia) and ἐν ἁγιασμῷ ( en hagisamō) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore a cleft-construction has been used to give extra focus to these elements.+4:7ἐπί ( epi) and en ( en) here are interpreted as markers of extension (see, eg, L-N, 84.17, 84.22), destativized by their being grouped with καλέω ( kaleō) (for a discussion of this phenomenon, see Wallace, Grammar, 358-9). Cf TNT in ESS (1 and 2 Th), 116. Cf also the many examples of καλέω with εἰς in BDAG (pp 502-3, sv καλέω).+4:7Or called, or invited.+4:7Lit in sanctification. ME. Cf NIV; TNT in ESS (1 and 2 Th), 116.+4:8Drawing from Levinsohn (who highlights Cynthia Westfall’s gloss) in the translation of τοιγαροῦν ( toigaroun) here (see Levinsohn, “‘Therefore’ or ‘Wherefore’: What’s the Difference?’”, 339).+4:8A condition is implied in the substantive participle here. For more on implicit conditions, see Wallace, Grammar, 687-9.+4:8The direct object is implied here. Cf ISV, NCV, NIV, TEV.+4:8ἄνθρωπον ( anthrōpon) is in P2 (see BART Display and LDGNT), and τὸν θεὸν ( ton theon) in E-O (see LDGNT), as apart of a point-counterpoint series, and therefore a cleft-construction has been used to give extra focus to these elements.+4:8ME(OTB)/IT. See note at Mt 19:26.+4:9Following the lead of the UBSHS in translation (see UBSHS [1 Th], 86).+4:9Cf ISV.+4:9θεοδίδακτοί ( theodidaktoi) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give this element extra focus and emphasis.+4:9Cf Is 54:13; Jr 31:33-34; Jn 6:45; 1 Co 2:13; 1 Jn 2:20; Heb 8:10-11.+4:10Cf L-N, 41.7; TEV.+4:11Lit aspire to be quiet/rest. ME (see BDAG, 440, sv ἡσυχάζω 2; BSL, 1 Th 4:11; L-N, 25.78, 88.103; UBSHS [1 Th], 89). Cf Ac 17:1-9; Rm 12:18.+4:11παρηγγείλαμεν ( parēngeilamen) is in a DFE position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+4:12Lit so that you walk respectably toward/in reference to/in the judgment of those outside. ME. Cf CJB, NCV, ISV, NIV, NLT, TEV. Cf Ac 2:47, 5:13; 1 Pt 3:1.+4:12Cf Ac 2:47, 5:13; 1 Pt 3:1.+4:12Or so that you aren’t in need. Lit so that you may have need of no one, or so that you may have need of nothing. ME (see UBSHS [1 Th], 91). In my opinion, translations like “not depend on” create a bit of a wrong impression here, especially in modern Western cultures that cherish individualism and self-sufficiency in ways outside the boundaries of what Paul has in mind here (cf, eg, Ac 2:45, 4:34-35, 6:1; Eph 4:28; 1 Th 2:9-10; 2 Th 3:8-12; 1 Ti 5:1-16). Paul’s point here is not that believers never need or depend on each other, but that they should work hard and not be lazy.+4:13Lit we do not want you to fail to understand. The point here is clarity of understanding (cf UBSHS [1 Th], 93; NAB in ESS [1 and 2 Th], 126). Also, the figure of speech here is most likely functioning as a litotes (an understatement by means of which an emphatic statement is made through the denial of a negative statement) (see ESS [1 and 2 Th], 126). These things are reflected in the translation.+4:13Lit concerning those who are asleep. ME(I/F) (see L-N, 23.104; UBSHS [1 Th], 93). Cf CJB, ISV, NCV, NLT, TEV. So throughout this section.+4:13Cf NIV, NEB in ESS (1 and 2 Th), 127. This is referring to those outside the group of believers, the “outsiders” of v 12. Cf also UBSHS [1 Th], 94.+4:13Here, “have no hope” means having no reason or grounds for hope, which is based on the gospel content that follows (vv 14-18) (see BDAG, 320, sv ἐλπίς 1.b. β.; UBSHS [1 Th], 94).+4:14πιστεύω ( pisteuō) doesn’t just involve content, but conviction of truth and complete and total trust (see, ANLEX, 314, sv; BDAG, 816, sv; DBL Greek, #4409; L-N, 31.35). Because of the complexities involved in translating this verse (see note at “God” just below), I have linked the protasis directly with the fact of Jesus’ resurrection. However, to make sure that the conditional participle does not signal doubt to English readers, but rather a presentation of logic, I have translated πιστεύω ( pisteuō) according to its fuller meaning.+4:14ἀπέθανεν καὶ ἀνέστη ( apethanen kai anestē) is in a DFE position (see BART Display and LDGNT), and thus an auxiliary verb and adverb have been used to give extra focus to this element.+4:14For the complexities involved in translating this passage, see UBSHS (1 Th), 94-8. Ellingworth and Nida are probably assuming too much by saying that the Thessalonians had not received teaching (do they mean any teaching?) on this matter (see note at 1 Th 4:13; cf 1:10, 2:19, 3:13, 5:1-3; even if Pauline authorship is disputed for Hebrews, Heb 6:1-3 still indicates that the resurrection was considered foundational teaching in the early church). They are, however, almost certainly right to point out that Paul is not comparing two acts of believing (cf CJB, NET, NIV, TEV, which apparently interpret οὕτως [ houtōs] in connection with πιστεύω [ pisteuō], with the subject and marker of content implied), but two acts of God, with God’s action in Jesus’ resurrection implied in the protasis (cf HCSB); ie, God raised Jesus from the dead, and therefore will raise those in Jesus from the dead (cf NAC [1 and 2 Th], 145). The conditional statement obviously doesn’t mean that the resurrection event itself is dependent on the faith of the Thessalonians (though their participation in it is). The condition, moreover, almost certainly represents something that was actually affirmed by believers, with various parts of the argument left implied (cf ESS [1 Th], 128; UBSHS [1 Th], 95). Wallace’s concern (that “since” here robs the statement of its rhetorical power; see Wallace, Grammar, 690-4) is valid, but still doesn’t solve the problem of clearly identifying the relationship between 14a and 14b, which, as Ellingworth and Nida point out, is most likely functioning on the level of reason and result (see UBSHS [1 Th], 96). Though there are no ideal solutions here, I have done my best to take all of these factors into account in the translation here.+4:14ME/IT (see UBSHS [1 Th], 97). Cf NCV; NAB and NEB in ESS (1and 2 Th), 128.+4:14διά ( dia) here is interpreted as a marker of attendant circumstance. This is reflected in the translation. Cf NASB, NET, NIV, TEV; UBSHS (1 Th), 96.+4:14τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ( tous koimēthentas dia tou yēsou) is in P2 (see BART Display and LDGNT), and therefore a comma has been used to give this element extra focus and stress.+4:14Lit together with him. ME (see ANLEX, 363, sv σύν 2; UBSHS [1 Th], 98; ESS [1 and 2 Th], 130).+4:15Or according to the Lord’s own message, or by the word of the Lord.+4:15Lit We who are alive, who remain at the coming of the Lord. ME (see L-N, 85.66). The meaning here is fairly straightforward. The genitive is a subjective genitive.+4:15Lit will certainly not precede. ME. The meaning here is clear from the context, although translation is a bit tricky since both dead and living people are being referred to!+4:15Cf Jn 11:25-26.+4:16ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ ( en keleusmati, en phōnē archangelou kai en salpingi theou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give this element extra focus and stress.+4:16Or from the sky. Cf Ac 1:11.+4:16Cf Ex 19:13-19, 20:18; Lv 23:24, 25:8-9; Nu 29:1; Ps 47:5; Dn 12:1-4; Is 27:13; Zc 9:14-17; Mt 16:27, 24:30-31; Jn 5:25-26; 1 Co 15:52; 2 Th 1:7; Jud 9; Re 10:5-7, 20:5.+4:17See note at “comes” in v 15.+4:17ἅμα σὺν ( hama sun) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+4:17Lit for a meeting of the Lord. ME(H). According to M-M, ἀπάντησις ( hapantēsis) “ seems to have been a kind of t.t. for the official welcome of a newly arrived dignitary—a usage which accords excellently with its NT usage” ( M-M, 53, sv). Cf ESS [1 Th], 136; Little Kittle, 64, sv; UBSHS (1 Th), 103.+4:17Or in the air.+4:17Or always. πάντοτε ( pantote) and σὺν κυρίῳ ( sun kuriō) are in P2 (see BART Display and LDGNT), and thus commas and repetition have been used to give extra focus to πάντοτε, which has itself has been used as a spacer to give extra focus to σὺν κυρίῳ.+4:18The Greek word here has a wide range of meaning: urge, exhort, comfort, console, help, etc (see, eg, ANLEX, 296, sv παρακαλέω). Paul’s teaching about the Second Coming and events related to it is meant to spur the Thessalonians on in every way. “Console” has been included in the translation here because of the mention of grief in v 13.
=