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2 Thessalonians 2

2 Thess. 2:8 KJV (With Strong’s)

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8
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ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
And
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
then
tote (Greek #5119)
the when, i.e. at the time that (of the past or future, also in consecution)
KJV usage: that time, then.
Pronounce: tot'-eh
Origin: from (the neuter of) 3588 and 3753
shall
apokalupto (Greek #601)
to take off the cover, i.e. disclose
KJV usage: reveal.
Pronounce: ap-ok-al-oop'-to
Origin: from 575 and 2572
that Wicked
anomos (Greek #459)
lawless, i.e. (negatively) not subject to (the Jewish) law; (by implication, a Gentile), or (positively) wicked
KJV usage: without law, lawless, transgressor, unlawful, wicked.
Pronounce: an'-om-os
Origin: from 1 (as a negative particle) and 3551
be revealed
apokalupto (Greek #601)
to take off the cover, i.e. disclose
KJV usage: reveal.
Pronounce: ap-ok-al-oop'-to
Origin: from 575 and 2572
, whom
hos (Greek #3739)
the relatively (sometimes demonstrative) pronoun, who, which, what, that
KJV usage: one, (an-, the) other, some, that, what, which, who(-m, -se), etc. See also 3757.
Pronounce: hos
Origin: ἥ (hay), and neuter ὅ (ho) probably a primary word (or perhaps a form of the article 3588)
the Lord
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
kurios (Greek #2962)
supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)
KJV usage: God, Lord, master, Sir.
Pronounce: koo'-ree-os
Origin: from κῦρος (supremacy)
shalld consume
analisko (Greek #355)
properly, to use up, i.e. destroy
KJV usage: consume.
Pronounce: an-al-is'-ko
Origin: from 303 and a form of the alternate of 138
with the spirit
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
pneuma (Greek #4151)
a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit
KJV usage: ghost, life, spirit(-ual, -ually), mind. Compare 5590.
Pronounce: pnyoo'-mah
Origin: from 4154
e of his
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
mouth
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
stoma (Greek #4750)
the mouth (as if a gash in the face); by implication, language (and its relations); figuratively, an opening (in the earth); specially, the front or edge (of a weapon)
KJV usage: edge, face, mouth.
Pronounce: stom'-a
Origin: probably strengthened from a presumed derivative of the base of 5114
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
shall destroy
katargeo (Greek #2673)
to be (render) entirely idle (useless), literally or figuratively
KJV usage: abolish, cease, cumber, deliver, destroy, do away, become (make) of no (none, without) effect, fail, loose, bring (come) to nought, put away (down), vanish away, make void.
Pronounce: kat-arg-eh'-o
Origin: from 2596 and 691
f with the brightness
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
epiphaneia (Greek #2015)
a manifestation, i.e. (specially) the advent of Christ (past or future)
KJV usage: appearing, brightness.
Pronounce: ep-if-an'-i-ah
Origin: from 2016
of his
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
coming
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
parousia (Greek #3952)
a being near, i.e. advent (often, return; specially, of Christ to punish Jerusalem, or finally the wicked); (by implication) physically, aspect
KJV usage: coming, presence.
Pronounce: par-oo-see'-ah
Origin: from the present participle of 3918
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Cross References

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Ministry on This Verse

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that.
whom.
Dan. 7:10‑11,26• 10A stream of fire issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.
11I beheld therefore, because of the voice of the great words that the horn spoke; I beheld till the beast was slain, and its body destroyed, and it was given up to be burned with fire.
26And the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
(Dan. 7:10‑11,26)
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Rev. 18:8‑10• 8for this reason in one day shall her plagues come, death and grief and famine, and she shall be burnt with fire; for strong is the Lord God who has judged her.
9And the kings of the earth, who have committed fornication, and lived luxuriously with her, shall weep and wail over her, when they see the smoke of her burning,
10standing afar off, through fear of her torment, saying, Woe, woe, the great city, Babylon, the strong city! for in one hour thy judgment is come.
(Rev. 18:8‑10)
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Rev. 19:20• 20And the beast was taken, and the false prophet that was with him, who wrought the signs before him by which he deceived them that received the mark of the beast, and those that worship his image. Alive were both cast into the lake of fire which burns with brimstone; (Rev. 19:20)
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Rev. 20:10• 10And the devil who deceived them was cast into the lake of fire and brimstone, where are both the beast and the false prophet; and they shall be tormented day and night for the ages of ages. (Rev. 20:10)
the spirit.
Job 4:9• 9By the breath of +God they perish, and by the blast of his nostrils are they consumed. (Job 4:9)
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Psa. 18:15• 15And the beds of the waters were seen, and the foundations of the world were uncovered at thy rebuke, Jehovah, at the blast of the breath of thy nostrils. (Psa. 18:15)
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Isa. 11:4• 4but with righteousness shall he judge the poor, and reprove with equity the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (Isa. 11:4)
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Hos. 6:5• 5Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and my judgment goeth forth as the light. (Hos. 6:5)
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Rev. 1:16• 16and having in his right hand seven stars; and out of his mouth a sharp two-edged sword going forth; and his countenance as the sun shines in its power. (Rev. 1:16)
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Rev. 2:16• 16Repent therefore: but if not, I come to thee quickly, and I will make war with them with the sword of my mouth. (Rev. 2:16)
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Rev. 19:15,20‑21• 15And out of his mouth goes a sharp two-edged sword, that with it he might smite the nations; and he shall shepherd them with an iron rod; and he treads the wine-press of the fury of the wrath of God the Almighty.
20And the beast was taken, and the false prophet that was with him, who wrought the signs before him by which he deceived them that received the mark of the beast, and those that worship his image. Alive were both cast into the lake of fire which burns with brimstone;
21and the rest were slain with the sword of him that sat upon the horse, which goes out of his mouth; and all the birds were filled with their flesh.
(Rev. 19:15,20‑21)
with the brightness.
 Satan-not God-gives him his authority; and in the second beast all the energy of Satan is present. The man of sin is there. Here it is not outward and secular power that is spoken of, but the religious side of Satan’s energy. (2 Thessalonians 2 by J.N. Darby)
 {v.8-9} In the second beast all the energy of Satan is present. The man of sin is there. Here it is not outward and secular power that is spoken of, but the religious side of Satan’s energy. (2 Thessalonians 2 by J.N. Darby)
 In a word, instead of the assembly, the apostasy; instead of the Holy Spirit, Satan; and instead of the authority of God as a restraint upon evil, the unbridled man setting himself up as God on the earth. (2 Thessalonians 2 by J.N. Darby)
 The restrainer gone is the signal for the revelation of the lawless one. (On 2 Thessalonians 2:8 by W. Kelly)
 When, by the departure of the actual and mighty hindrance, it shall reach this climax in the assumption of supreme divine honor here below, the Lord Jesus as it were accepts the challenge, and displays Himself to the destruction of His enemy. This will be "the day" not the coming or presence merely, but His appearing. (On 2 Thessalonians 2:8 by W. Kelly)
 The day of the Lord is a further step of His advent, not merely His coming, but the appearing or manifestation of His coming, as the phrase in verse 8 really means. This would naturally admit of a striking difference. His presence to gather His own to Himself is never so called. He comes to translate the saints dead or living to heaven. It is not merely His coming, but the appearing or manifestation of it which destroys the lawless one. This last is, or coalesces with, His day; which therefore could not be, till the lawlessness that brings down the swift and final judgment of the Lord is fully revealed. (On 2 Thessalonians 2:8 by W. Kelly)
 Before, it was man forsaking God, wicked, and exalting himself. Here, it is opposition against God on the part of man, unrestrained, and inspired by Satan himself. Consequently, we have (not the wicked one, but) the lawless-the unbridled-one. The principle is the same, for sin is lawlessness (see 1 John 3:4, Greek). But in this first case man is viewed in his departure from God, and in his guiltiness; in the second, as acknowledging none but himself. (2 Thessalonians 2 by J.N. Darby)
 verse 8, is the manifestation of His presence publicly in creation. At the time of this public manifestation of His coming He destroys the whole work and power of the wicked one. It is the Man formerly obedient and humbling Himself on the earth, exalted of God, and become Lord of all, who destroys the lawless man that has exalted himself above everything and made himself as God, instead of being obedient to God. (2 Thessalonians 2 by J.N. Darby)

J. N. Darby Translation

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8
and then the lawless one shall be revealed, whom the Lord Jesus shall consumea with the breathb of his mouth, and shall annul by the appearing of his coming;

JND Translation Notes

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a
Or, according to some authorities, "destroy."
b
Or "spirit."

W. Kelly Translation

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8
and then shall be revealed the lawless one, whom the Lord Jesus shall destroy with the breath of his mouth, and bring to nought by the manifestation of his coming1;

WK Translation Notes

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1
lawless: I quite agree with those who take the word "wicked" as altogether too feeble. (Pamphlets p. 430)
lawless... Jesus... destroy: [The RV is] quite right in giving us... “the lawless one,” instead of the words in the Authorized Version which would answer to... πονηρός.... and "Jesus" is added on excellent authority, of moment to set aside pseudo-spiritual applications of the verse, as "slay" or destroy is better than "consume," which is popularly employed to aid false interpretation. (Bible Treasury 14:16)
Jesus:... the critical addition of "Jesus," the Lord Jesus, on the authority of א A Dpm Ep.m. F G Lcorr. P, some cursives, all the ancient versions, and abundant early citations. (Epist. to Thessalonians, p.165-166)
Jesus: The critical addition of "Jesus" is put in, because it is certainly genuine; and as it gives more definiteness to the expression, so it excludes any mere dealing in providence. (Three Prophetic Gems (2nd article), p. 57-58)
destroy: Neither Daniel 7:26, nor 2 Thessalonians 2:8, implies, as may our English word "consume," a gradual waning of strength. "Destroy" is the true force of the Chaldee and of the Greek. (Bible Treasury 11:256)
destroy: The reading which is so translated here [destroy], even if it really implied gradual waste, which it does not, is very doubtful, and "take away" or "slay" is a variant preferred by many, the Revisers included. But the ordinary text means a sudden consumption, as by fire, in Luke 9:54, and so in our verse, were it certain. Even in Gal. 5:15, it is the result in the climax, not the process. The reader of the Greek Bible can compare Jer. 27:(1,)7; Ezek. 15:4,5; 19:12; 23:25; Joel 1:19; 2:3; where all but the first means destruction by fire. A few other instances more general might be added. But clearly the Sept. refutes the preparatory and slow process no less than the N.T. (Epist. to Thessalonians, p.165)
manifestation: "A bright coming" is weak and vague, though no one doubts its awful and penetrating brightness. Probably "illustratione" in the Vulgate helped on looseness of interpretation, which first found expression in Wiclif and last in the Authorized Version, all the intervening English Versions being correct like the Revised Version. (Epist. to Thessalonians, p.164)
coming: The word "coming" here, and frequently elsewhere, is παρουσία, which denotes not barely the arrival, (like the verb ἔρχομαι in Scripture, and like the substantive ἕλευσις in Greek ecclesiastical writers,) but the circumstance or state of being present; that is, "presence." Nevertheless, as the presence of a person, who is now absent, necessarily supposes his coming, the latter is often and fairly enough given as its English equivalent, though the former is the full meaning.... The recent Swiss version renders the entire verse thus: "Et alors sera révélé l’inique, lui que le Seigneur détruira par l’Esprit de sa bouche, et rendra impuissant par l’apparition de son arrivée (our présence)." (The Prospect 1:167-168, Bible Treasury N1:379-380).