1 Thessalonians 5:22

An Exegetical Analysis of εἶδος in 1 Thessalonians 5:22

This exegetical study of εἶδος in 1 Thessalonians 5:22 is based on a b-greek discussion from Thu May 1 23:57:09 EDT 2003. The initial inquiry examines the translation of 1 Thessalonians 5:22, particularly the phrase “appearance of evil” as rendered by the King James Version (KJV). The discussion begins by contrasting the KJV with other modern versions that prefer “form” or “kind” of evil. The initial author consults *BDAG*, noting its three semantic categories for εἶδος: 1) shape/structure, 2) a variety of something, and 3) the act of looking/seeing. The *BDAG* reference to Josephus, *Ant*. 10:37 (“πᾶν εἶδος πονηρίας“) is highlighted as support for the “variety” sense. *Louw and Nida* are also cited, offering two senses: 1) form (58.14) and 2) sight (24.1).

The main exegetical issue centers on the precise semantic range of the Greek term εἶδος (eidos) in 1 Thessalonians 5:22 and its implications for modern translation. Specifically, the debate concerns whether εἶδος can legitimately convey the sense of “variety” or “kind,” as opposed to “form,” “outward appearance,” or “sight.” Furthermore, the discussion addresses the appropriateness of the KJV’s “appearance of evil” in contemporary English, considering potential shifts in the semantic nuances of “appearance” that might misrepresent the original Greek intent.

πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.

(1 Thessalonians 5:21-22, Nestle 1904)

Key differences with SBLGNT (2010):

• The Nestle 1904 text provided above is identical to SBLGNT 2010 for these verses, including morphology, spelling, and accentuation.
• The original post’s transcription of Nestle 1904 (e.g., “PANTA δε δοκιμαζετε, το καλον κατεξετε, απο παντοσ ειδουσ πονηρου απεξεσθε”) contained some capitalization differences and what appear to be transcription errors (e.g., κατεξετε for κατέχετε, απεξεσθε for ἀπέχεσθε), but these are not substantive textual variants in critical editions. The canonical Nestle 1904 and SBLGNT 2010 are in full agreement for this passage.

Textual Criticism (NA28) and Lexical Notes

The text of 1 Thessalonians 5:21-22 is exceptionally stable across critical editions. The *Novum Testamentum Graece* (NA28) presents the same reading as Nestle 1904 and SBLGNT 2010 for these verses, with no significant textual variants impacting the interpretation of εἶδος. Minor orthographical variations exist in some manuscripts (e.g., word order of particles), but these do not alter the meaning of the core command.

Lexical analysis of εἶδος reveals a rich semantic field:

• BDAG (Bauer, Danker, Arndt, Gingrich): As noted in the discussion, *BDAG* offers several categories:
  1. The shape and structure of something as it appears to someone, form, appearance (e.g., Luke 3:22, John 5:37).
  2. A variety of something, kind, sort (e.g., Josephus, *Ant*. 10:37, where πᾶν εἶδος πονηρίας means “every kind of evil”). This sense is directly at issue in 1 Thessalonians 5:22.
  3. The act of looking or seeing, sight (e.g., 2 Cor 5:7, 1 Thess 5:22 as a possible, but less likely, sense for some).

  The discussion highlights a critical perspective on *BDAG*’s second category, suggesting that the “variety” aspect might be overemphasized due to the presence of the quantifier πᾶς (all/every) in phrases like παντὸς εἴδους, rather than being inherent to εἶδος itself. *BDAG* does, however, provide strong evidence from other contexts for εἶδος meaning “kind” or “sort.”

• KITTEL (Theological Dictionary of the New Testament): *Kittel* (specifically *TDNT*) provides a comprehensive overview. It traces εἶδος from classical Greek, where it signified “that which is seen,” “form,” “shape,” “appearance,” and later, “species” or “kind” (especially in philosophical contexts, related to Plato’s Forms). In the Septuagint, εἶδος translates various Hebrew terms, often denoting “form,” “figure,” “likeness,” or “species.” In the New Testament, it consistently carries these meanings:
  • “Outward form/appearance” (e.g., Luke 3:22; John 5:37; 2 Cor 5:7).
  • “Kind” or “species” (e.g., John 4:11, referring to the “kind” of water).

  For 1 Thessalonians 5:22, *Kittel* supports the meaning “kind, sort, species,” particularly in the context of “every kind of evil.” It implies that the command extends to every manifestation or category of evil, not merely its superficial “appearance” in a misleading sense.

Translation Variants with Grammatical & Rhetorical Analysis

The phrase under consideration is ἀπὸ παντὸς εἴδους πονηροῦ (apo pantos eidous ponērou). Grammatically, this is a prepositional phrase with ἀπό (from), governing the genitive case. παντὸς is the genitive masculine/neuter singular of πᾶς (all, every, whole), emphasizing comprehensive scope. εἴδους is the genitive singular of εἶδος, the term in focus. πονηροῦ is the genitive masculine/neuter singular of the adjective πονηρός (evil, wicked, bad, malicious), modifying εἴδους.

The grammatical structure dictates “from every form/kind/appearance of evil.” The ambiguity arises from the English translation of εἶδος, particularly when paired with πονηροῦ.

• “Appearance of evil” (KJV): This translation emphasizes the external manifestation of evil. The b-greek discussion highlights that in modern English, “appearance of evil” often implies “a semblance” or “false front” of evil, something that *looks* evil but isn’t necessarily so, or something that is *misleading*. This semantic shift in English is problematic, as εἶδος itself does not inherently carry this “semblance” connotation. While εἶδος can mean “outward form,” the context here, coupled with παντὸς, suggests a more comprehensive categorization of evil. The KJV rendering, while perhaps accurate at the time of its translation (early 17th century), is now linguistically misleading.
• “Form of evil” (NIV, ESV, NASB): This rendering prioritizes εἶδος as “form” or “shape.” It encompasses the idea of evil’s various manifestations or expressions. This is a strong candidate, as “form” can refer to both the visible shape and a specific type or category.
• “Kind of evil” (NRSV, CSB): This rendering emphasizes εἶδος as “kind” or “sort,” aligning with *BDAG*’s second category and *Kittel*’s supporting analysis for this context. This emphasizes the comprehensive abstention from all categories or types of evil. The presence of παντὸς strongly supports this interpretation, as it calls for abstention from *every type* or *category* of evil.

Rhetorically, 1 Thessalonians 5:21-22 are two closely linked ethical imperatives within a series of exhortations (5:12-22) that conclude the letter’s practical section. The command “Examine everything; hold fast to what is good” (5:21) is followed by its negative counterpart: “abstain from every form/kind of evil” (5:22). This antithetical parallelism strengthens the call for discerning ethical conduct. The universality implied by παντὸς underscores the thoroughness required in the believer’s ethical life – not just avoiding *some* evil, but *all* evil in its manifold manifestations.

Conclusions and Translation Suggestions

Based on the lexical data from *BDAG* and *KITTEL*, and the grammatical and rhetorical analysis, the primary sense of εἶδος in 1 Thessalonians 5:22 is best understood as “form,” “kind,” or “category.” The older KJV translation “appearance of evil” is problematic in contemporary English due to semantic drift, as it now often implies a deceptive semblance rather than the actual manifestation or type of evil. The exhortation calls for a comprehensive avoidance of all categories or expressions of that which is morally corrupt.

Here are three suggested translations for 1 Thessalonians 5:22, along with explanatory notes:

1. Abstain from every kind of evil.
   This translation clearly conveys the comprehensive nature of the command, emphasizing avoidance of all categories or types of wickedness. It aligns well with the use of πᾶς.

2. Keep away from every form of evil.
   This rendering highlights the various manifestations or expressions of evil. “Form” here implies both outward shape and a specific type, encompassing the nuance of εἶδος without misleading connotations.

3. Refrain from every expression of evil.
   This option offers a more dynamic translation, focusing on the active manifestation of evil. It captures the sense of concrete instances or ways in which evil presents itself, aligning with the ethical imperative to avoid engagement with it.