The Greek that is typically transliterated in English as “Satan” is transliterated in Kipsigis as “Setani.” This is interesting because it is not only a transliteration that approximates the Greek sound but it is also an existing Kipsigis word with the meaning of “ugly” and “sneaking.” (Source: Earl Anderson in The Bible Translator 1950, p. 85ff. )
In Morelos Nahuatl it is translated as “envious one” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.) and in Tibetan: bdud (བདུད།), lit. “chief devil” (except in Rev. 20:2, where it is transliterated) (source: gSungrab website ).
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: RuthAnna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the exclusive form (excluding the addressee).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
In Fijian, the paucal exclusive forms neitou and keitou (“of me and a few [two or slight more]”) are used instead. This choice is understandable in view of the introduction found in both letters to the Thessalonians, where the writer Paul indicates clearly that the letters were co-authored by two other colleagues, Silas and Timothy, hence the use of a pronoun referring to three people (“Paul, Silas and Timothy”).
Following are a number of back-translations of 1 Thessalonians 2:18:
Uma: “We really did have a plan before [lit., yesterday] to go visit you, relatives. I Paulus, several times I intended to go, but the King of Evil always hindered/blocked [us].” (Source: Uma Back Translation)
Yakan: “We (excl.) would really like to go there to you, especially me, Paul. Several times I prepared to go soon but we (excl.) were hindered by the leader of demons.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Because of this we are always thinking that we would like to return to Thessalonica. As for me, Paul, I am always thinking like that, however Satan has hindered us; that’s why we have not proceeded.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But we (excl.) still want to return there. And as for me, I often tried to go there (near addressee), but Satanas repeatedly-blocked us (excl.).” (Source: Kankanaey Back Translation)
Tagbanwa: “We(excl.) really do very much want to return there to you. As for me, time-and-again I’ve been going to set out. But it’s true that Satanas doesn’t stop hindering, preventing our (excl.) being able to follow through.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I, Paul, time after time decided that we would go to you, but the devil prevented that we go.” (Source: Tenango Otomi Back Translation)
We wanted implies, not longing over a period of time (cf. Phillips), but specific action. Good News Translation is therefore right, when the subject changes abruptly to the singular, I myself, to supply a verb tried (cf. Best “we resolved”).
This is one of the few passages in this letter in which Paul expressly distinguishes himself from Silas and Timothy. The reason is clearly that Timothy has returned to Thessalonica, and Paul has not. More than once rightly translates the idiom “once and twice,” since Paul is not really specifying the number of occasions on which he tried to get back to Thessalonica. Nor do we know what, in human terms, prevented him from doing so. Like most biblical writers, Paul sees beyond purely human reasons and attributes his failure to Satan.
Again it may be necessary to translate return to you as “to visit you again,” since Paul does not imply he wishes to go back to be with the Thessalonians permanently.
The Greek text has “I, Paul” as the subject of tried to go back. In some languages it would be awkward to say “I, Paul”—especially if the introduction to the letter makes it clear that Paul is the principal writer and Silas and Timothy are simply associated with him. For this reason Good News Translation translates I myself.
More than once may be rendered as “repeatedly” or “again and again.” Since the number of times is indefinite, the translation should employ an indefinite term, but not one that would indicate a large number of times. The word order in Good News Translation is slightly ambiguous; “tried more than once to go back” would be clearer.
In translating Satan would not let us, it is important to avoid giving the impression that Paul and his colleagues required permission from Satan to do anything. It may be better to translate “but Satan prevented us from doing so,” “Satan made it impossible for us,” or “Satan stopped us.”
Verses 17 and 18 are linked by a conjunction meaning “because” or “for.” Here, however, it does not express a relation of reason and result, and Translator’s New Testament‘s “for that reason alone we wanted to come to you” is much too strong. The function of the conjunction is to indicate a transition from verse 17, in which Paul speaks of his longing, to verse 18, which unfolds the meaning of verse 17 by speaking of the efforts by which the desire was expressed.
Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s First Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .
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