2 Thessalonians 2:3

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2 Thessalonians 2:3 in Multiple Translations

Berean Standard Bible BSB

Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed.

King James Version 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;

American Standard Version 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,

Bible in Basic English BBE

Give no belief to false words: because there will first be a falling away from the faith, and the revelation of the man of sin, the son of destruction,

Free Bible Version FBV

Don't let anyone deceive you in any way, because the Rebellion must come first, and the lawless man be revealed, the one whose end is destruction.

Geneva Bible 1599 GNV

Let no man deceiue you by any meanes: for that day shall not come, except there come a departing first, and that that man of sinne be disclosed, euen the sonne of perdition,

Young's Literal Translation 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,

World English Bible WEB

Let no one deceive you in any way. For it will not be unless the rebellion comes first, and the man of sin is revealed, the son of destruction.

Noah Webster Bible WBS

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;

Douay-Rheims 1899 DRV

Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition,

Translation for Translators T4T

Do not allow anyone to deceive you in any way with the result that you believe any such message. The Lord will come only after that time when the man who will sin very greatly will appear. 2 Thessalonians 2:3b-5 The Lord will not come [MTY] immediately. First, many people [PRS] will rebel against God. The result of their rebelling will be that they will accept and obey the man who will sin very greatly against God.

Plain English Version PEV

Don’t listen to them. Don’t let anyone trick you like that. A really bad man will come before Jesus comes back You see, it will be like this. There are some things that will happen first, and after that, Jesus will come back. A lot of people will turn against God, and then a really bad man will show himself to everyone. He will never do anything that God wants. He will be the sort of man that God wants to properly finish up.

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Berean Amplified Bible — 2 Thessalonians 2:3

BAB

Word Study

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2 Thessalonians 2:3 Interlinear (Deep Study)

BIB

GRK μη τις υμας εξαπατηση κατα μηδενα τροπον οτι εαν μη ελθη η αποστασια πρωτον και αποκαλυφθη ο ανθρωπος της αμαρτιας ο υιος της απωλειας

μη mē G3361 not Particle-N

τις tis G5100 one Indef-NSM

υμας su G4771 you Pron-2AP

εξαπατηση exapataō G1818 to deceive Verb-AAS-3S

κατα kata G2596 according to Prep

μηδενα mēdeis G3367 nothing Adj-ASM-N

τροπον tropos G5158 way Noun-ASM

οτι hoti G3754 that/since: that Conj

εαν ean G1437 if COND

μη mē G3361 not Particle-N

ελθη erchomai G2064 to come/go Verb-2AAS-3S

η ho G3588 the/this/who Art-NSF

αποστασια apostasia G646 apostasy Noun-NSF

πρωτον prōton G4412 first Adv-S

και kai G2532 and Conj

αποκαλυφθη apokaluptō G601 to reveal Verb-APS-3S

ο ho G3588 the/this/who Art-NSM

ανθρωπος anthrōpos G444 a human Noun-NSM

της ho G3588 the/this/who Art-GSF

αμαρτιας hamartia G266 sin Noun-GSF

ο ho G3588 the/this/who Art-NSM

υιος uhios G5207 son Noun-NSM

της ho G3588 the/this/who Art-GSF

απωλειας apōleia G684 destruction Noun-GSF

Greek Word Study

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Greek Word Reference — 2 Thessalonians 2:3

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

τις tis G5100 "one" Indef-NSM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

εξαπατηση exapataō G1818 "to deceive" Verb-AAS-3S

To deceive someone completely, as seen in Romans 7:11 and 1 Corinthians 3:18, where Paul warns of being beguiled by false teachings. This word means to seduce or trick someone into doing something wrong. It is used to describe the deceitful nature of sin.

Definition: ἐξ -απατάω, -ῶ strengthened form of ἀπατάω, [in LXX: Exo.8:29 (הָתַל hi.), Da TH Sus 5:6* ;] to deceive: with accusative, Rom.7:11 Rom.16:18, 1Co.3:18, 2Co.11:3, 2Th.2:3; pass., 1Ti.2:14.† (AS)

Usage: Occurs in 5 NT verses. KJV: beguile, deceive See also: 1 Corinthians 3:18; 2 Thessalonians 2:3; Romans 7:11.

κατα kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

μηδενα mēdeis G3367 "nothing" Adj-ASM-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

τροπον tropos G5158 "way" Noun-ASM

In the Bible, this word means a way or manner of doing something, like a person's behavior or character. It's used in Matthew 23:37 and Acts 1:11 to describe actions or lifestyles. It can also refer to a person's overall demeanor or attitude.

Definition: τρόπος, -ου, ὁ (τρέπω), [in LXX chiefly (ὃν τ.) for אֲשֶׁר ;] __1. a way, manner, fashion: Mat.23:37, Luk.13:34, Act.1:11 7:28, 2Ti.3:8, Ju 7; καθ᾽ ὃν τ., Act.15:11 27:25 (ef. MM, xxv); κατὰ πάντα τ., Rom.3:2; κατὰ μηδένα τ. (4Ma.4:24, al.), 2Th.2:3; (ἐν) παντὶ τ., Php.1:18, 2Th.3:16 __2. Of persons, manner of life, character (Hdt., Æsch., al.): Heb.13:5.† (AS)

Usage: Occurs in 13 NT verses. KJV: (even) as, conversation, (+ like) manner, (+ by any) means, way See also: 2 Thessalonians 2:3; Acts 27:25; Hebrews 13:5.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

ελθη erchomai G2064 "to come/go" Verb-2AAS-3S

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αποστασια apostasia G646 "apostasy" Noun-NSF

Apostasy refers to a defection or falling away from the truth, as seen in Acts 21:21 and 2 Thessalonians 2:3. This term is used to describe a rejection of faith or a turning away from God's truth.

Definition: άποστασία, -ας, ἡ (ἀφίστημι), [in LXX for מַעַל, etc. ;] defection, apostasy, revolt; in late Gk. (MM, Exp., viii; Lft., Notes, 111; Cremer, 308) for cl. ἀπόστασις, frequently in sense of political revolt, in LXX (e.g. Jos.22:22, 2Ch.29:19, Jer.2:19) and NT always of religious apostasy: Act.21:21, 2Th.2:3.† (AS)

Usage: Occurs in 2 NT verses. KJV: falling away, forsake See also: 2 Thessalonians 2:3; Acts 21:21.

πρωτον prōton G4412 "first" Adv-S

The word for first in time, place, or importance, used in Ephesians 4:22 and John 7:50. It can also mean before or formerly, as seen in 2 Corinthians 1:15 and Hebrews 4:6.

Definition: πρῶτον, πρῶτος, see: πρότερος A. Compar., πρότερος, -α, -ον, [in LXX for רִאשׁוֹן ,לִפָנִים, etc. ;] before, of time, place, rank, etc.; in NT always of Time, before, former: Eph.4:22. Adverbially, πρότερον, before, aforetime, formerly: Jhn.7:50, 2Co.1:15, Heb.4:6; opposite to ἔπειτα, Heb.7:27; τὸ π., Jhn.6:62 9:8, Gal.4:13, 1Ti.1:13; αἱ π. ἡμέραι, Heb.10:32; αἱ π. ἐπιθυμίαι, 1Pe.1:14.† (AS)

Usage: Occurs in 60 NT verses. KJV: before, at the beginning, chiefly (at, at the) first (of all) See also: 1 Corinthians 11:18; Luke 10:5; 1 Peter 4:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αποκαλυφθη apokaluptō G601 "to reveal" Verb-APS-3S

To reveal something means to uncover or disclose it. In the Bible, God reveals divine truths and secrets to people, like in Matthew 11:25 and Luke 12:2.

Definition: ἀπο-καλύπτω [in LXX chiefly for גָּלָה ] __1. in general sense (cl.), to reveal, uncover, disclose, __(a) of things: Mat.10:26, Luk.2:35 12:2, 1Co.3:13; __(b) of persons: pass., Christ, Luk.17:30; Antichrist, 2Th.2:3 2:6 2:8 __2. In LXX and NT, in special sense of divine revelation: Mat.11:25 (on the tense, see M, Pr., 136), ib. Mat.11:27 16:17, Luk.10:21-22, Jhn.12:38, Rom.1:17-18 8:18, 1Co.2:10 14:30, Gal.1:16 3:23, Eph.3:5, Php.3:15, 1Pe.1:5-12 5:1 (Westc., Eph., 178 f.; M, Th., 149 f.).† SYN.: φανερόω (see Thayer, 62; Cremer, 342).† (AS)

Usage: Occurs in 26 NT verses. KJV: reveal See also: 1 Corinthians 2:10; Luke 2:35; 1 Peter 1:5.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ανθρωπος anthrōpos G444 "a human" Noun-NSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμαρτιας hamartia G266 "sin" Noun-GSF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υιος uhios G5207 "son" Noun-NSM

In the Bible, this word means a son or child, used in passages like Matthew 10:37 and Luke 1:13. It can also refer to animals, as in a foal. The word is used to describe family relationships and is an important concept in biblical genealogy.

Definition: υἱός, -οῦ, ὁ, [in LXX very frequently and nearly always for בֵּן, Gen.4:17, al.; for בַּר, Dan LXX TH 7:13, al.; etc. ;], a son; __1. in the ordinary sense: Mat.10:37, Mrk.9:17, Luk.1:13, al. mult.; omitted with the art. of origin (WM, §30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Act.13:22 (LXX); also with genitive anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Act.20:4; with adj., προτότοκος, Luk.2:7; μονογένης, Luk.7:12; opposite to νόθος, Heb.12:8; in a wider sense, of posterity: ὁ υἱ. Δαυΐδ, of the Messiah (cf. Dalman, Words, 316ff.; DCG, ii, 653f.), Mat.22:42, 45 Mrk.12:35, 37 Luk.20:41, 44 al.; υἱοὶ Ἰσραήλ, (cf. υἷες Ἀχαιῶν, Hom., Il., i, 162, al.), Mat.27:9, Act.9:15, al. __2. Metaphorical; __(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161ff.; Dalman, Words, 115f.; DCG, ii, 652f.): τ. πονεροῦ (διαβόλου), Mat.13:38, Act.13:10; τ. νυμφῶνος (see: νυμφών), Mat.9:15, Mrk.2:19, al.; τ. φωτός (Lft., Notes, 74), Luk.16:8, Jhn.12:36, 1Th.5:5; τ. εἰρεήμης, Luk.10:6; γεέννης, Mat.23:15; τ. ἀπωλείας, Jhn.17:12, 2Th.2:3; τ. αἰῶνος τούτου, Luk.16:8 20:34; τ. ἀπειθειάς, Eph.2:2 5:6; βροντῆς, Mrk.3:17; τ. ἀναστάσεως, Luk.20:36; παρακλήσεως, Act.4:36; τ. προφητῶν κ. τ. διαθήκης, Act.3:25; __(b) υἱὸς τ. θεοῦ (cf. Dalman, Words, 268ff.; Deiss., BS, 166f.; DB, iv, 570 ff.; DCG, ii, 654ff.), of men, as partakers of the Divine nature and of the life to come: Mat.5:9, Luk.20:36, Rom.8:14 9:26, al.; υἱοὶ (κ. θυγατέρες) τ. ὑψίστου, Luk.6:35, 2Co.6:18; in an unique sense of Jesus, Mat.4:3 8:29 28:19, Mrk.3:4, Luk.4:41, Jhn.9:35 11:27, al.; ὁ Χριστὸς ὁ υἱ. τ. θεοῦ ζῶντος (τ. εὐλογητοῦ), Mat.16:16, Mrk.14:61; __(with) (ὁ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. בּן אדם, Aram, בּר אנשׁ; cf. Dalman, Words, 234ff.; DB, iv, 579ff.; DCG, ii, 659ff.; Westc., St. John, i, 74ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Dan.7:13, where the phrase, like the corresponding Heb. (as in Psa.8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, with 46, §1-4, also in II Est.13:3, 12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Exc. in Act.7:56 and (anarth.) Rev.1:13 14:14, it is used of Jesus only by himself: Mat.8:20, Mrk.2:10, Luk.5:24, Jhn.1:52, al. (AS)

Usage: Occurs in 348 NT verses. KJV: child, foal, son See also: 1 Corinthians 1:9; John 3:35; 1 Peter 5:13.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

απωλειας apōleia G684 "destruction" Noun-GSF

Destruction or loss, whether physical or eternal, as in Matthew 7:13 and 2 Peter 2:3, referring to perdition or waste.

Definition: ἀπώλεια, -ας, ἡ (ἀπόλλυμι), [in LXX (Cremer, 797) for אָבַד, אֵיד, etc. ;] destruction, waste, loss, perishing (in π., of money, see MM, see word): Mat.26:8, Mrk.14:4, Act.8:20, Rom.9:22, 1Ti.6:9, 2Pe.2:1; in special sense of the loss of eternal life, perdition, the antithesis of σωτηρία: Mat.7:13, Jhn.17:12, Php.1:28 3:19, 2Th.2:3, Heb.10:39, 2Pe.2:3 3:7 3:16, Rev.17:8, 11 (DB, iii, 744).† (AS)

Usage: Occurs in 18 NT verses. KJV: damnable(-nation), destruction, die, perdition, X perish, pernicious ways, waste See also: 1 Timothy 6:9; John 17:12; Hebrews 10:39.

Study Notes — 2 Thessalonians 2:3

Show Verse Quote Highlights

Context
Cross References
2 Thessalonians 2:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Thessalonians 2:3
Jamieson-Fausset-Brown on 2 Thessalonians 2:3
Matthew Poole's Commentary on 2 Thessalonians 2:3
Trapp's Commentary on 2 Thessalonians 2:3
Ellicott's Commentary on 2 Thessalonians 2:3
Adam Clarke's Commentary on 2 Thessalonians 2:3
Cambridge Bible on 2 Thessalonians 2:3
Barnes' Notes on 2 Thessalonians 2:3
Whedon's Commentary on 2 Thessalonians 2:3
Sermons on 2 Thessalonians 2:3

Context — The Man of Lawlessness

1Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, 2not to be easily disconcerted or alarmed by any spirit or message or letter seeming to be from us, alleging that the Day of the Lord has already come.

3Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed.

4He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God. 5Do you not remember that I told you these things while I was still with you?

Cross References

	Reference	Text (BSB)
1	Matthew 24:4–6	Jesus answered, “See to it that no one deceives you. For many will come in My name, claiming, ‘I am the Christ,’ and will deceive many. You will hear of wars and rumors of wars, but see to it that you are not alarmed. These things must happen, but the end is still to come.
2	1 John 2:18	Children, it is the last hour; and just as you have heard that the antichrist is coming, so now many antichrists have appeared. This is how we know it is the last hour.
3	Ephesians 5:6	Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience.
4	1 Timothy 4:1–3	Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons, influenced by the hypocrisy of liars, whose consciences are seared with a hot iron. They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.
5	2 Thessalonians 2:8–10	And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and annihilate by the majesty of His arrival. The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them.
6	Daniel 7:25	He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time.
7	Daniel 8:25	Through his craft and by his hand, he will cause deceit to prosper, and in his own mind he will make himself great. In a time of peace he will destroy many, and he will even stand against the Prince of princes. Yet he will be broken off, but not by human hands.
8	2 Timothy 3:1–3	But understand this: In the last days terrible times will come. For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, unloving, unforgiving, slanderous, without self-control, brutal, without love of good,
9	2 Timothy 4:3–4	For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires. So they will turn their ears away from the truth and turn aside to myths.
10	John 17:12	While I was with them, I protected and preserved them by Your name, the name You gave Me. Not one of them has been lost, except the son of destruction, so that the Scripture would be fulfilled.

2 Thessalonians 2:3 Summary

[This verse is warning us not to be fooled into thinking that the Day of the Lord has already come, because it will not happen until certain events occur, such as a great rebellion and the appearance of a man who opposes God (as mentioned in 2 Thessalonians 2:4). We need to be careful and not jump to conclusions, but instead hold fast to what we know from Scripture, such as 1 Thessalonians 5:20-21, where it says to prove all things and hold fast to what is good. The coming of the Day of the Lord is a serious event, and we must be prepared by staying grounded in the truth of Scripture and being patient, as mentioned in 2 Peter 3:10-14.]

Frequently Asked Questions

What is the rebellion mentioned in 2 Thessalonians 2:3?

The rebellion in this verse refers to a time of great apostasy and turning away from God, as also mentioned in 1 Timothy 4:1, where it says that some will depart from the faith, giving heed to seducing spirits and doctrines of devils.

Who is the man of lawlessness in 2 Thessalonians 2:3?

The man of lawlessness, also known as the son of destruction, is a figure who will oppose God and exalt himself above all that is called God, as mentioned in 2 Thessalonians 2:4, and is often associated with the Antichrist in 1 John 2:18-22.

Can we know when the Day of the Lord will come?

According to 2 Thessalonians 2:3, the Day of the Lord will not come until the rebellion occurs and the man of lawlessness is revealed, so we must be patient and not be easily disconcerted or alarmed by any spirit or message, as mentioned in 2 Thessalonians 2:2.

How can we avoid being deceived about the coming of the Day of the Lord?

To avoid being deceived, we must remember the words of the apostles, as mentioned in 2 Thessalonians 2:5, and hold fast to the teachings of Scripture, such as 1 Thessalonians 5:20-21, where it says to prove all things and hold fast to what is good.

Reflection Questions

What are some ways that I can guard myself against deception and false teachings about the coming of the Day of the Lord?
How can I discern the difference between true and false teachings about the end times?
What role does patience and perseverance play in waiting for the coming of the Day of the Lord, as mentioned in 2 Thessalonians 2:3?
In what ways can I be a faithful witness to the truth of Scripture, even in the face of opposition or deception?

Gill's Exposition on 2 Thessalonians 2:3

Let no man deceive you by any means,.... By any of the above means; by pretending to a revelation from the Spirit; or to have had it from the mouth of anyone of the apostles; or to have a letter as

Jamieson-Fausset-Brown on 2 Thessalonians 2:3

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; By any means - Greek, 'in any manner.'

Matthew Poole's Commentary on 2 Thessalonians 2:3

Let no man deceive you: here the apostle urgeth again his charge against this error, though in other words, and begins his arguments to refute it. He had adjured them not to be shaken, and here he cautions them against being deceived, for the one makes way for the other; so also not to be troubled, , for troubled minds are apt to be made a prey to seducers. And the caution in the text proves that their shaking and trouble did arise from some deceivers that were amongst them, rather than any misunderstanding of their own of what he wrote in the former Epistle about Christ’ s coming. To be shaken in mind is bad, hut to be deceived is worse, for it is a going out of the path, as the word signifies; and thercfin’ e his caution against it is universal, both as to persons and ways: Let no man deceive you, though he pretend to revelations, or be of the greatest reputation in the church. By any means; either of era craft, flattery, pretending love, or plausible arguments, or misrepresenting our words, or forging of letters, or misintering our Epistle to you or any other part of Scripture, or feigned miracles, &c. Then he enters the arguments to confute it, which are. 1. The general apostacy. 2. The revelation of the man of sin. Neither of these are yet, nor will be in this age; and yet that day shall not come till these both first come. For that doth shall not come, except there come a falling away first; there is a supplement in our translation, for in the Greek it is only, for, except there come a falling away first, & c., or an apostacy, a recession, a departing, or a standing off, as the world imports; so that apostacy may be either good, when it is from evil to good, or evil, when it is from good to evil: it is always used in this latter sense in Scripture. Again, it is either civil or spiritual: civil, as when people fall off from the civil government they were under, and so some would interpret the text of the defection from the Roman empire, the east part from the west, and the ten kingdoms that arose out of it; which was the opinion of Hierom, Epist. ad Algasiam. But the apostle writing to the church speaks not of civil government, and the affairs of state, and speaks of such an apostacy which would give rise to the man of sin, and the revelation of him. And this man of sin riseth up in the church, not in the civil state; and the consequence of this apostacy is giving men up to strong delusions to believe a lie, and then follows their damnation; and the cause of it is said to be, not receiving the truth in the love of it; so that it is not a civil, but a spiritual apostacy, as the word in Scripture is always (I suppose) so taken.

Trapp's Commentary on 2 Thessalonians 2:3

3 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; Ver. 3. Except there come a falling] Gr. αποστασια, an apostasy, viz. of people from the truth, when the whole world went a wondering and a wandering after the beast, Revelation 13:3. To the fathers these prophecies of Antichrist were riddles. The prophecy is sealed to the end, Daniel 12:9, till unsealed by event. Austin saith ingenuously, he understood not this text. And herein he did better than those other of the Latin Fathers that interpreted it of the falling away of various nations from the Roman empire. Daniel set forth Antichrist typically, in that little Antichrist, Antiochus; Paul topically, in this chapter. John writeth the mystery of Antichrist, in his Revelation; Paul sets a commentary upon him, and graphically describeth him, calling him apostasy in the abstract here, as some will have it; and in the next verse, "that man of sin," that is, meram scelus, sheer wickedness, as Beza hath it. And that man of sin] That breathing devil, so portentously, so peerlessly vicious, Ut eius nomen non hominis, sed vitii esse videatur (as Lipsius saith of one Tubulus, a Roman praetor), that sin itself can hardly be more sinful. The son of perdition] Destined to destruction, even to be cast alive into the "lake of fire burning with brimstone," Revelation 19:20. Well might Pope Marcellus II strike his hand upon the table, and say, Non video quomodo qui locum hunc altissimum tenent, salvari possunt, I see not how any pope can be saved. (Onuph. in Vita.) When I was first in orders (said Pope Pius Quintus) I had some good hopes of salvation; when I was made a cardinal, I doubted; but now that I am pope, I do almost despair. (Cornel. a Lapide in Numbers 11:11)

Ellicott's Commentary on 2 Thessalonians 2:3

ON THE OF THE , 2 Thessalonians 2:3-12IN order to deal fairly with this difficult passage, it will be necessary sternly to exclude from our view all other passages of the New Testament which speak of a final manifestation of evil, and, reviewing the words simply as they stand, to consider what St. Paul himself meant when he so assiduously (2 Thessalonians 2:5, Note) taught the Thessalonian Church on the subject, and what the Thessalonian Church was likely to gather from his Letter. For though such a passage as Hebrews 6:2 shows that the whole Apostolic Church was definitely at one in the eschatological instruction given to its converts at a very early stage of their Christian life; and though the language of 1 Timothy 4:1; James 5:3-7; 2 Peter 3:1-2; 1 John 2:18; 1 John 4:3; Jude 1:17 (not to mention the Apocalypse)—passages representing the most different schools of thought in the early Church—fully bring out this agreement, so that Christians may fairly use those passages to explain each other, yet, on the other hand, we need to put ourselves in the position of the young Church of Thessalonica, which was expected by St. Paul to make out the significant hints of his Letter with no other help than the recollection of his oral teaching and the observation of events. We, therefore, ought to be able in like manner to catch the same significant hints by a like knowledge of the then history of the world, and of the sources from which St. Paul was likely to draw his doctrine of the “Last Things.” I. Sources of the Apostolic Doctrine of the Last Things.—The prophecy of St. Paul does not appear to be—at least, exclusively—the result of a direct internal revelation of the Spirit. Such direct revelations were, when necessary, made to him, and we have seen him claim that kind of inspiration in 1 Thessalonians 4:15. But God’s ordinary way of making prophets seems to be different. He gives to those who are willing to see an extraordinary insight into the things which lie before the most ordinary eyes; He throws light upon the meaning of occurrences, or of words, which are familiar to every one externally (see Maurice’s Prophets and Kings, pp. 141-145). Even for doctrines like those of the true divinity or the true humanity of our Lord, or of the indwelling of the Spirit, or the Church’s mission, the Apostles do not rest solely on direct revelation made to their own consciences, but rather dwell on the significance of historical facts (e.g., Romans 1:4; 2 Peter 1:17), or, still more frequently and strongly, on the interpretation of Old Testament Scriptures (e.g., Hebrews 1:8; Hebrews 2:12-13; 2 Peter 1:19). If, therefore, we can find material in the Old Testament which, taken in conjunction with our Lord’s own words, could have supplied St.

Adam Clarke's Commentary on 2 Thessalonians 2:3

Verse 3. Except there come a falling away first] We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth-either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts. That man of sin] Ὁανθρωποςτηςἁμαρτιας· The same as the Hebrew expresses by איש און ish aven, and איש בליעל ish beliyaal; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven, the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall. The son of perdition] Ὁυἱοςτηςαπωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, John 17:12, where see the note. The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωποςτηςανομιας, the lawless man, see 2 Thessalonians 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isaiah 1:4, benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.

Cambridge Bible on 2 Thessalonians 2:3

3. Let no man deceive you by any means] beguile you,—as the Revisers commonly render this Greek verb, and the A. V. in 2 Corinthians 11:3; 1 Timothy 2:14, and Romans 7:11 (comp. Genesis 3:13, “the serpent beguiled Eve”). It implies a thorough, commonly a wicked deception; comp. also Romans 16:18. The kindred noun (deceit) appears in 2 Thessalonians 2:10.in any wise (R. V.) points to the variety of ways (“by spirit, word,” &c., 2 Thessalonians 2:2) in which the readers were being plied with this delusion.for that day shall not come, except there come a falling away first] The R. V. supplies the ellipsis more simply: for it will not be. The Apostle’s mind becomes absorbed in his description of “the Man of Lawlessness” (2 Thessalonians 2:4), and he forgets to complete the sentence; but his meaning is clear enough. For a similar dropped, or broken sentence comp. 1 Thessalonians 2:11 (see note, and Introd. Chap. VI, on the Style of St Paul). His manner is that of a speaker rather than a studied writer, and such lapses are natural in the freedom of conversation.“A falling away” is a mistranslation. The Apostle uses the definite article; he refers to the apostasy of which he had spoken distinctly to his readers (2 Thessalonians 2:5). This word in common Greek denotes a military or political revolt, a defection; then in the LXX it is applied to revolting from God—e.g. in Jeremiah 29:32 (“rebellion against the Lord”), 1Ma 2:15 (“revolt,” consisting in sacrificing to idols): so the corresponding verb in Hebrews 3:12; comp. Acts 21:21 (“thou teachest apostasy from Moses”), 1 Timothy 4:1. Here this ominous expression appears for the first time within the Christian Church, as signifying revolt from Christ, the faithless defection of men “denying the Lord that bought them” (2 Peter 2:1). It is sad to find such a prediction in the earliest writings of the N. T. It originated, doubtless, in the words of Christ, Matthew 24:10-13 : “Then shall many stumble … Many false prophets shall arise, and shall lead many astray. And because iniquity shall abound, the love of the many shall wax cold.” Comp. the mournful prophecy of Moses concerning the future of his people (Deuteronomy 31:28-29, &c.). This presentiment of St Paul grew in distinctness and was expressed with increasing emphasis, as time went on; comp. Romans 16:17-20; Acts 20:29-30; Ephesians 4:14; 1 Timothy 4:1, &c. Such words as those of 1 Corinthians 16:22 (“If any man love not the Lord, let him be anathema”), and Colossians 2:19 (“not holding fast the Head”), shew that in his view personal loyalty to Christ was the safeguard of Christianity.As to the particular form and direction of the apostasy, nothing is said, nor as to the time of its rise or duration. Disloyalty to Christ confronted St Paul in his later years in many forms; and ever since the Church has had to straggle with inward corruption, as well as with outward foes.

Barnes' Notes on 2 Thessalonians 2:3

Let no man deceive you by any means - That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard.

Whedon's Commentary on 2 Thessalonians 2:3

3. No man deceive you—Words very similar to those of our Lord.Matthew 24:4. Deceive does not necessarily imply a deceptive purpose in the man. By any means—The three above enumerated means, or any other.

Sermons on 2 Thessalonians 2:3

	Sermon	Description
	(Costa Rica) Another Gospel by David Wilkerson	In this sermon, the preacher emphasizes the importance of discerning false teachings and being cautious of preachers who mix the gospel with harmful messages. He shares a story abo
	Jude #1 Ch. 1:1-4 Introduction by Chuck Missler	In this sermon, the preacher focuses on the book of Jude and its purpose. He explains that Jude had to write this book because there were false teachers infiltrating the church. Th
	The Great and Final Apostasy by David Wilkerson	In this sermon, the preacher expresses his concern about the state of the church of Jesus Christ and its departure from its foundational principles. He draws a parallel between the
	Apostasy/healing/prosperity? by Zac Poonen	This sermon delves into 2 Thessalonians chapter 2, emphasizing the warning about the last days and the deception that will lead many Christians astray. It highlights the danger of
	(The Missing Messages in Today's Christianity) 7. Being Protected From Deception, Ourselves by Zac Poonen	In this sermon, the speaker emphasizes the importance of living in fear and seeking God's light to protect ourselves from deception. He warns that even genuine believers can become
	The Great Apostasy by Paris Reidhead	In this sermon, the speaker emphasizes the importance of understanding the principles of the word of God in order to comprehend what is happening in the world around us. He encoura
	How to Walk the Gospel Out #6 by Milton Green	This sermon emphasizes the importance of surrendering to God and living a life in alignment with His Word. It highlights the need to reject selfish ambitions and sinful desires, an