KJV: And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
YLT: and then shall be revealed the Lawless One, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the manifestation of his presence,
Darby: and then the lawless one shall be revealed, whom the Lord Jesus shall consume with the breath of his mouth, and shall annul by the appearing of his coming;
ASV: And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming;
| ἀποκαλυφθήσεται | will be revealed |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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| ἄνομος | lawless [one] |
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Parse: Adjective, Nominative Masculine Singular Root: ἄνομος Sense: destitute of (the Mosaic) law. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἀνελεῖ | will slay |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀναιρέω Sense: to take up, to lift up (from the ground). |
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| τῷ | with the |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πνεύματι | breath |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| στόματος | mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| καταργήσει | will annul |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: καταργέω Sense: to render idle, unemployed, inactivate, inoperative. |
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| τῇ | by the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπιφανείᾳ | appearing |
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Parse: Noun, Dative Feminine Singular Root: ἐπιφάνεια Sense: an appearing, appearance. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| παρουσίας | coming |
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Parse: Noun, Genitive Feminine Singular Root: παρουσία Sense: presence. |
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Greek Commentary for 2 Thessalonians 2:8
Emphatic note of time, then when the restraining one (ο κατεχων ho katechōn) is taken out of the way, then τε λαωλεσς ονε the lawless one (ο ανομος ho anomos), the man of sin, the man of perdition, will be revealed. [source]
Whether Jesus is genuine or not, he is meant by Lord. Ανελει Anelei is a late future from αναιρεω anaireō in place of αναιρησει anairēsei Paul uses Isaiah 11:4 (combining by the word of his mouth with in breath through lips) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). And bring to naught by the manifestation of his coming (και καταργησει τηι επιπανειαι της παρουσιας αυτου kai katargēsei tēi epiphaneiāi tēs parousias autou). This verb καταργεω katargeō (κατα αργος kataεπιπανεια argos) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιπανψ epiphaneia (παρουσια epiphany elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. “The apparition of Jesus heralds his doom” (Moffatt). The mere appearance of Christ destroys the adversary (Vincent). [source]
with in breath through lips) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). And bring to naught by the manifestation of his coming (και καταργησει τηι επιπανειαι της παρουσιας αυτου kai katargēsei tēi epiphaneiāi tēs parousias autou). This verb καταργεω katargeō (κατα αργος kataεπιπανεια argos) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιπανψ epiphaneia (παρουσια epiphany elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. “The apparition of Jesus heralds his doom” (Moffatt). The mere appearance of Christ destroys the adversary (Vincent). [source]
) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). And bring to naught by the manifestation of his coming (και καταργησει τηι επιπανειαι της παρουσιας αυτου kai katargēsei tēi epiphaneiāi tēs parousias autou). This verb καταργεω katargeō (κατα αργος kataεπιπανεια argos) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιπανψ epiphaneia (παρουσια epiphany elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. “The apparition of Jesus heralds his doom” (Moffatt). The mere appearance of Christ destroys the adversary (Vincent). [source]
This verb καταργεω katargeō The mere appearance of Christ destroys the adversary (Vincent). [source]
Better, slay, as Matthew 2:16; Luke 22:2; Acts 5:33. [source]
Better, breath. Πνεῦμα , almost always translated spirit, is from πνεῖν tobreathe or blow. Frequent in class. in this sense. Comp. John 3:8; Hebrews 1:7. lxx, Psalm 147:7; Ep. of Romans href="/desk/?q=ro+8:4&sr=1">Romans 8:4. [source]
See on cumbereth, Luke 13:7and see on make without effect, Romans 3:3. [source]
See on 1 Timothy 6:14. Rev., correctly, manifestation. See lxx, Esther 5:1; Amos 5:22; 3 Maccabees 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54,2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1Timothy href="/desk/?q=1ti+6:14&sr=1">1 Timothy 6:14; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8; Titus 2:13. In 2 Timothy 1:10, of Christ's historical manifestation. So ἐπιφαίνω , Titus 2:11; Titus 3:4. Only here in Paul. [source]
Or presence, which is the original meaning. In N.T. with a few exceptions, of the second coming of Christ. The combination manifestation of his presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence suffices to destroy his adversary. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:8
Some hold by the translation spirit, as Wyc., the spirit breatheth where it will. In Hebrew the words spirit and wind are identical. Πνεῦμα is from πνέω tobreathe or blow, the verb used in this verse (bloweth ), and everywhere in the New Testament of the blowing of the wind (Matthew 7:25, Matthew 7:27; Luke 12:55; John 6:18). It frequently occurs in the classics in the sense of wind. Thus Aristophanes, τὸ πνεῦμ ' ἔλαττον γίγνεται , the wind is dying away (“Knights,” 441), also in the New Testament, Hebrews 1:7, where the proper translation is, “who maketh His angels winds,” quoted from 1Kings href="/desk/?q=1ki+18:45&sr=1">1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. In the New Testament, in the sense of breath, 2 Thessalonians 2:8; Revelation 11:11. The usual rendering, wind, is confirmed here by the use of the kindred verb πνεῖ , bloweth, and by φωνὴν , sound, voice. Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night-wind sweeping through the narrow street. [source]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
See note on 1 Corinthians 1:7; Galatians 5:5 for this rare word (possibly formed by Paul, Milligan). “To wait it out” (Thayer). The revealing of the sons of God (την αποκαλυπσιν των υιων του τεου tēn apokalupsin tōn huiōn tou theou). Cf. 1 John 3:2; 2 Thessalonians 2:8; Colossians 3:4. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it? [source]
Cf. 1 John 3:2; 2 Thessalonians 2:8; Colossians 3:4. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it? [source]
Apparently “the day” is the subject of the verb, not the work, not the Lord. See 2 Thessalonians 1:8; 2 Thessalonians 2:8. This metaphor of fire was employed in the O.T. (Daniel 7:9.; Malachi 4:1) and by John the Baptist (Matthew 3:12; Luke 3:16.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests (the fire itself will test, το πυρ αυτο δοκιμασει to pur auto dokimasei) the quality of the material used in the building, of what sort it is (οποιον εστιν hopoion estin), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes. [source]
See on Matthew 24:8, and see on ἐπιφάνεια appearing 1 Timothy 6:14and see on 2 Thessalonians 2:8. [source]
This word παρουσια parousia is untechnical (just presence from παρειμι pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]
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]
Refers to ον hon in 2 Thessalonians 2:8. The Antichrist has his παρουσια parousia also. Deissmann (Light from the Ancient East, pp. 374, 378) notes an inscription at Epidaurus in which “Asclepius manifested his Παρουσια Parousia Antiochus Epiphanes is called the manifest god (3 Maccabees 5:35). So the two Epiphanies coincide. [source]
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]
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]
See on 2 Thessalonians 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 3:24; 14:15; 15:27; 3 Maccabees 5:8,51. In 2Timothy href="/desk/?q=2ti+4:18&sr=1">2 Timothy 4:18, and Titus 2:13, it denotes, as here, the second coming of Christ. In 2 Timothy 1:10, his historical manifestation, for which also the verb ἐπιφαίνειν is used, Titus 2:11; Titus 3:4. for the Lord is second advent Paul commonly uses παρουσία presenceonce the verb φανεροῦν tomake manifest (Colossians 3:4), and once ἀποκάλυψις revelation(2 Thessalonians 1:7). It is quite possible that the word ἐπιφάνεια , so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled σωτὴρ savioralthough his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes: “The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe.” [source]
Late adjective In inscription and papyri. Without reproach (ανεπιλημπτον anepilēmpton). See note on 1 Timothy 3:2; 1 Timothy 5:7. Until the appearing “Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια epiphaneia and παρουσια parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8. [source]
“Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια epiphaneia and παρουσια parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8. [source]
For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.oSome have interpreted appearing as Christ's first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philemon 3:20; Hebrews 9:28. [source]
Rend. “and by his appearing,” ἐπιφάνειαν thus depending on διαμαρτύρομαι , and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading κατὰ atFor ἐπιφάνεια appearingsee on 1 Timothy 6:14; see on 2 Thessalonians 2:8. For, βασιλεία kingdomsee on Luke 6:20. [source]
See on 2 Thessalonians 2:8; see on 1 Timothy 6:14. [source]
Better, since he made of none effect. In Pastorals only here. Frequent in Paul. See on make without effect, Romans 3:3, and comp. is swallowed up, 1 Corinthians 15:54. Notice the association of the verb with ἐπιφάνεια appearingin 2 Thessalonians 2:8. [source]
“The one going or about to judge” (regular idiom with μελλω mellō). The quick and the dead “Living and dead.” See 1 Thessalonians 4:16. And by his appearing (και την επιπανειαν kai tēn epiphaneian). Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι diamarturomai as is βασιλειαν basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι diamarturomai as is βασιλειαν basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
The word επιπανεια epiphaneia (used by the Greeks of the appearance of the gods, from επιπανησ επιπαινω epiphanēsεπεπανη epiphainō) occurs in 2 Timothy 1:10 of the Incarnation of Christ, the first Epiphany (like the verb επιπανεια epephanē Titus 2:11), but here of the second Epiphany of Christ or the second coming as in 1 Timothy 6:14; 2 Timothy 4:1, 2 Timothy 4:8. In 2 Thessalonians 2:8 both παρουσια epiphaneia and του μεγαλου τεου και σωτηρος Ιησου Χριστου parousia (the usual word) occur together of the second coming. Of our great God and Saviour Jesus Christ (τεου tou megalou theou kai sōtēros Iēsou Christou). This is the necessary meaning of the one article with σωτηρος theou and Χριστου Ιησου sōtēros just as in 2 Peter 1:1, 2 Peter 1:11. See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iēsou f0). [source]
See Exodus 24:17; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1. The verb N.T.oa few times in lxx. Often in Class., especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ἀναλίσκειν toexpend occurs Luke 9:54; Galatians 5:15; 2 Thessalonians 2:8. Ὁ θεὸς ἡμῶν is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1, Hebrews 1:2, and notes); but though now revealed in Jesus Christ, and offering all the privileges of the new covenant (Hebrews 12:22-24), his anger burns against those who reject these privileges. [source]
For spirits rend. winds This meaning is supported by the context of the Psalm, and by John 3:8. Πνεῦμα often in this sense in Class. In lxx, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered. Thus it was said: “God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he makes them winds, sometimes fire.” “The subjection of the angels is such that they must submit even to be changed into elements.” “The angel said to Manoah, 'I know not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind.”' The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, “Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23, 'they are new every morning.'” For λειτουργοὺς ministerssee on ministration, Luke 1:23, and see on ministered, Acts 13:2. [source]
Present active participle of ενκατοικεω enkatoikeō old but rare double compound, here only in N.T.In seeing and hearing (βλεμματι και ακοηι blemmati kai akoēi). “By sight (instrumental case of βλεμμα blemma old word, from βλεπω blepō to see, here only in N.T.) and hearing” (instrumental case of ακοη akoē from ακουω akouō to hear, common as Matthew 13:14).From day to day “Day in day out.” Accusative of time and ablative with εχ ex Same idiom in Psalm 96:2 for the more common εχ ημερας εις ημεραν ex hēmeras eis hēmeran Imperfect active (kept on vexing) of βασανιζω basanizō old word, to test metals, to torment (Matthew 8:29).With their lawless deeds (ανομοις εργοις anomois ergois). Instrumental case of cause, “because of their lawless (contrary to law) deeds.” For ανομος anomos see 2 Thessalonians 2:8. [source]
“Day in day out.” Accusative of time and ablative with εχ ex Same idiom in Psalm 96:2 for the more common εχ ημερας εις ημεραν ex hēmeras eis hēmeran Imperfect active (kept on vexing) of βασανιζω basanizō old word, to test metals, to torment (Matthew 8:29).With their lawless deeds (ανομοις εργοις anomois ergois). Instrumental case of cause, “because of their lawless (contrary to law) deeds.” For ανομος anomos see 2 Thessalonians 2:8. [source]
Instrumental case of cause, “because of their lawless (contrary to law) deeds.” For ανομος anomos see 2 Thessalonians 2:8. [source]
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]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]
First aorist (prophetic) passive indicative of the Doric πιαζω piazō (Attic πιεζω piezō). Cf. 2 Thessalonians 2:8. [source]
Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koiné), only once in the Gospels (Luke 2:32), but in lxx and common in the Epistles (2 Thessalonians 1:7), though only here in this book besides the title, from αποκαλυπτω apokaluptō old verb, to uncover, to unveil. In the Epistles αποκαλυπσις apokalupsis is used for insight into truth (Ephesians 1:17) or for the revelation of God or Christ at the second coming of Christ (2 Thessalonians 1:7; 1 Peter 1:7). It is interesting to compare αποκαλυπσις apokalupsis with επιπανεια epiphaneia (2 Thessalonians 2:8) and πανερωσις phanerōsis (1 Corinthians 12:7). The precise meaning here turns on the genitive following. [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]