The Meaning of 2 Thessalonians 2:3 Explained

2 Thessalonians 2:3

KJV: Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

YLT: let not any one deceive you in any manner, because -- if the falling away may not come first, and the man of sin be revealed -- the son of the destruction,

Darby: Let not any one deceive you in any manner, because it will not be unless the apostasy have first come, and the man of sin have been revealed, the son of perdition;

ASV: let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition,

KJV Reverse Interlinear

Let  no  man  deceive  you  by  any  means:  for  [that day shall not come], except  there come  a falling away  first,  and  that man  of sin  be revealed,  the son  of perdition; 

What does 2 Thessalonians 2:3 Mean?

Study Notes

for that day
The order of events is:
(1) The working of the mystery of lawlessness under divine restraint which had already begun in the apostle's time 2 Thessalonians 2:7
(2) the apostasy of the professing church 2 Thessalonians 1:3 ; Luke 18:8 ; 2 Timothy 3:1-8 .
(3) the removal of that which restrains the mystery of lawlessness 2 Thessalonians 2:6 ; 2 Thessalonians 2:7 . The restrainer is a person--"he," and since a "mystery" always implies a supernatural element this Person can be none other than the Holy Spirit in the church, to be "taken out of the way"; 2 Thessalonians 2:7 ; 1 Thessalonians 4:14-17 .
(4) the manifestation of the lawless one 2 Thessalonians 2:8-10 ; Daniel 7:8 ; Daniel 9:27 ; Matthew 24:15 ; Revelation 13:2-10
(5) the coming of Christ in glory and the destruction of the lawless one 2 Thessalonians 2:8 ; Revelation 19:11-21
(6) the day of Jehovah 2 Thessalonians 2:9-12 ; Isaiah 2:12
mysteries
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Matthew 13:3-50 .
(2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:14-17 .
(4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11 ; Romans 16:25 ; Ephesians 6:19 ; Colossians 4:3 .
(5) the mystery of the church as the bride of Christ Ephesians 5:28-32 .
(6) the mystery of the inliving Christ Galatians 2:20 ; Colossians 1:26 ; Colossians 1:27 .
(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2 ; Colossians 2:9 ; 1 Corinthians 2:7 .
(8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16 .
(9) the mystery of iniquity 2 Thessalonians 2:7 ; Matthew 13:33 .
(10) the mystery of the seven stars Revelation 1:20 .
(11) the mystery of Babylon Revelation 17:5 ; Revelation 17:7 .
kingdom (See Scofield " Matthew 3:2 ") .

Context Summary

2 Thessalonians 2:1-12 - Untroubled By Threatening Rumors
The Apostle sets himself to correct certain erroneous impressions which had unsettled the church in Thessalonica. Notice how reverently he speaks of our Savior. Once and again he alludes to Him as the Lord Jesus Christ. He is surely coming, and as surely will His saints be gathered to Him, as the drops of moisture are drawn up from ponds and oceans, to cluster in the clouds in radiant beauty around the sun.
But certain events must take place first. There must be a great apostasy and the unveiling of "the mystery of lawlessness," which even at that time was already at work. First, the man of sin; then, the Son of man. First, He that set Himself forth as God; then, God manifest in the flesh. First, the revelation of sin; then, the revelation of perfect salvation. Daniel 11:36 seems to have suggested Paul's words, which have been applied to Nero or Caligula, to Judaism or the Papal Church, and to some future manifestation of Satanic hatred toward the Church of God. But whatever form it may assume, the coming of Jesus will absolutely destroy this power of Antichrist. Let us be warned by the doom of those that are involved in this great apostasy, and ever cherish the love of the truth of Christ, that we may be saved. [source]

Chapter Summary: 2 Thessalonians 2

1  Paul urges them to continue stedfast in the truth received;
3  shows that there shall be a departure from the faith,
9  and a discovery of Antichrist, before the day of the Lord comes;
15  repeats his exhortation to stand firm, and prays for them

Greek Commentary for 2 Thessalonians 2:3

Let no man beguile you in any wise [μη τις υμας εχαπατησηι κατα μηδενα τροπον]
First aorist active subjunctive of εχαπαταω — exapataō (old verb to deceive, strengthened form of simple verb απαταω — apataō) with double negative Paul broadens the warning to go beyond conversation and letter. He includes “tricks” of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. [source]
For it will not be [οτι]
There is an ellipse here of ουκ εσται — ouk estai (or γενησεται — genēsetai) to be supplied after οτι — hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι — Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον — ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια — Apostasia is the late form of αποστασις — apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η — hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον — prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
Except the falling away come first [εαν μη ελτηι η αποστασια πρωτον]
Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια — Apostasia is the late form of αποστασις — apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η — hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον — prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). [source]
And the man of sin be revealed, the son of perdition [και αποκαλυπτηι ο αντρωπος της ανομιασ ο υιος της απωλειας]
First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
the man of sin []
is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
Deceive [ἐξαπατήσῃ]
Better beguile; since the word means not only making a false impression, but actually leading astray. Except there come a falling away. Before except insert in translation the day shall not come. Such ellipses are common in Paul. [source]
Falling away [ἀποστασία]
Only here and Acts 21:21. Comp. lxx, Joshua 22:22; 2 Chronicles 29:19. [source]
The man of sin - the son of perdition [ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας]
See on children of light, 1 Thessalonians 5:5. The phrase man of sin (lawlessness ) does not occur elsewhere, either in N.T. or lxx. Son of perdition is found John 17:12, olxx: τέκνα ἄπωλείας childrenof perdition (A.V. transgression ), Isaiah 57:4. The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc. [source]

Reverse Greek Commentary Search for 2 Thessalonians 2:3

John 17:12 I kept [ετηρουν]
Imperfect active of τηρεω — tēreō “I continued to keep.” I guarded First aorist (constative) active of πυλασσω — phulassō Christ was the sentinel The very phrase for antichrist (2 Thessalonians 2:3). Note play on απωλετο — apōleto perished (second aorist middle indicative of απολλυμι — apollumi). It means the son marked by final loss, not annihilation, but meeting one‘s destiny (Acts 2:25). A sad and terrible exception (Mark 14:21). The scripture It is not clear whether this is John‘s own comment or the word of Jesus. Not in John 18:9. The Scripture referred to is probably Psalm 41:9 quoted in John 13:18 with the same formula ινα πληρωτηι — hina plērōthēi which see there. [source]
Acts 21:21 To forsake Moses [ἀποστασίαν ἀπὸ Μωσέως]
Lit., apostasy from Moses. Compare 2 Thessalonians 2:3. [source]
Romans 7:11 Deceived [ἐξηπάτησεν]
Rev., beguiled Only in Paul. Compare 2 Corinthians 11:3; 2 Thessalonians 2:3. [source]
Romans 16:18 By their smooth and fair speech [δια της χρηστολογιας και ευλογιας]
Two compounds of λογος — logos (speech), the first (from χρηστος — chrēstos and λογος — logos) is very rare (here only in N.T.), the second is very common Beguile (εχαπατωσιν — exapatōsin). Present active indicative of the double compound verb εχαπαταω — exapataō (see note on 2 Thessalonians 2:3; 1 Corinthians 3:18). Of the innocent Old adjective (α — a privative and κακος — kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ). [source]
Romans 16:18 Beguile [εχαπατωσιν]
Present active indicative of the double compound verb εχαπαταω — exapataō (see note on 2 Thessalonians 2:3; 1 Corinthians 3:18). [source]
Romans 9:22 His power [το δυνατον αυτου]
Neuter singular of the verbal adjective rather than the substantive δυναμιν — dunamin Endured (ηνεγκεν — ēnegken). Constative second aorist active indicative of the old defective verb περω — pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 Vessels of wrath [σκευη οργης]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 Unto destruction [εις απωλειαν]
Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
1 Corinthians 4:6 That in us ye may learn [ινα εν ημιν ματητε]
Final clause with ινα — hina and the second aorist active subjunctive of μαντανω — manthanō to learn. As an object lesson in our cases It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. Not to go beyond the things which are written (το Μη υπερ α γεγραπται — to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το — to is in the accusative case as the object of the verb ματητε — mathēte (learn) and points at the words “Μη υπερ α γεγραπται — Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη — mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. That ye be not puffed up Sub-final use of ινα — hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε — phusiousthe (late verb form like πυσιαω πυσαω — phusiaōινα — phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε — hina like ινα γινωσκομεν — zēloute in Galatians 4:17 (cf. Πυσιοω — hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις — Phusioō is from πυσαω — phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω — phusaō or πυσα — phusiaō (from εις υπερ του ενος κατα του ετερου — phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ — heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα — huper) the one and “against” (του ετερου — kata down on, the genitive case) the other (ετεροδοχ — tou heterou not merely another or a second, but the different sort, heterodox). [source]
1 Corinthians 4:6 Not to go beyond the things which are written [το Μη υπερ α γεγραπται]
It is difficult to reproduce the Greek idiom in English. The article το — to is in the accusative case as the object of the verb ματητε — mathēte (learn) and points at the words “Μη υπερ α γεγραπται — Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη — mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. [source]
Galatians 1:4 Out of this present evil world [ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
2 Thessalonians 2:5 When I was yet with you [ετι ων προς υμας]
The present participle takes the time of the verb ελεγον — elegon (imperfect active), I used to tell you these things. So Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Acts 17:7). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul‘s abrupt question here “with an unfinished sentence behind him” (2 Thessalonians 2:3.), even “with a trace of impatience.” [source]
1 Timothy 4:1 Shall depart from the faith [ἀποστήσονται τῆς πίστεως]
The phrase only here. The verb in Paul only 2 Corinthians 12:8. Quite frequent in Luke and Acts. The kindred noun τασία (Acts 21:21; 2 Thessalonians 2:3) is almost literally transcribed in our apostasy. [source]
1 Timothy 2:14 Being beguiled [εχαπατητεισα]
First aorist passive participle of εχαπατεω — exapateō old compound verb, in N.T. only by Paul (2 Thessalonians 2:3; 1 Corinthians 3:18; 2 Corinthians 11:3; Romans 7:11; Romans 16:18; 1 Timothy 2:14). Not certain that εχ — eẋ here means “completely deceived” in contrast to simplex (ουκ ηπατητη — ouk ēpatēthē) used of Adam, though possible. [source]
1 Timothy 6:9 Hurtful [βλαπτω]
Old adjective from βυτιζουσιν — blaptō to injure, here alone in N.T. Drown (βυτος — buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος — eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
1 Timothy 6:9 Drown [βυτος]
Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
1 Timothy 6:9 Fall into [εμπιπτουσιν εις]
See note on 1 Timothy 3:6 for εν εις — en -παγιδα — eis and note on 1 Timothy 3:7 for ανοητους — pagida (snare). Foolish (βλαβερας — anoētous). See Galatians 3:1, Galatians 3:3. Hurtful Old adjective from βυτιζουσιν — blaptō to injure, here alone in N.T. Drown (βυτος — buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος — eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
Titus 2:14 Lawlessness [ανομιας]
See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
Titus 2:14 That he might redeem us [ινα λυτρωσηται]
Final clause, ινα — hina and the aorist middle subjunctive of λυτροω — lutroō old verb from λυτρον — lutron (ransom), in N.T. only here, Luke 24:21; 1 Peter 1:18. Purify to himself (καταρισηι εαυτωι — katharisēi heautōi). Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. Lawlessness See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
1 John 2:18 As ye heard [κατως ηκουσατε]
First aorist active indicative of ακουω — akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι — Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος — antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν — gegonasin). Second perfect active indicative of γινομαι — ginomai antichrists (αντιχριστοι πολλοι — antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in 2 Thessalonians 2:3 mean?

No one you should deceive in not one way because [it is] if not [until] shall have come the apostasy first and shall have been revealed the man - of lawlessness son of destruction
μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον ὅτι ἐὰν μὴ ἔλθῃ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ἄνθρωπος τῆς ἀνομίας υἱὸς ἀπωλείας

μή  No 
Parse: Adverb
Root: μή 
Sense: no, not lest.
τις  one 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἐξαπατήσῃ  should  deceive 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἐξαπατάω  
Sense: to deceive.
μηδένα  not  one 
Parse: Adjective, Accusative Masculine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
τρόπον  way 
Parse: Noun, Accusative Masculine Singular
Root: τρόπος  
Sense: a manner, way, fashion.
ὅτι  because  [it  is] 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
μὴ  not  [until] 
Parse: Adverb
Root: μή 
Sense: no, not lest.
ἔλθῃ  shall  have  come 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
ἀποστασία  apostasy 
Parse: Noun, Nominative Feminine Singular
Root: ἀποστασία  
Sense: a falling away, defection, apostasy.
πρῶτον  first 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
ἀποκαλυφθῇ  shall  have  been  revealed 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἀποκαλύπτω  
Sense: to uncover, lay open what has been veiled or covered up.
ἄνθρωπος  man 
Parse: Noun, Nominative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀνομίας  of  lawlessness 
Parse: Noun, Genitive Feminine Singular
Root: ἀνομία  
Sense: the condition of without law.
υἱὸς  son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
ἀπωλείας  of  destruction 
Parse: Noun, Genitive Feminine Singular
Root: ἀπώλεια  
Sense: destroying, utter destruction.