2 Thessalonians 2:8

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2 Thessalonians 2:8 in Multiple Translations

Berean Standard Bible BSB

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.

King James Version 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:

American Standard Version 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;

Bible in Basic English BBE

And then will come the revelation of that evil one, whom the Lord Jesus will put to death with the breath of his mouth, and give to destruction by the revelation of his coming;

Free Bible Version FBV

Then the lawless one will be revealed, the one whom the Lord Jesus will wipe out, blowing him away, destroying him by the brilliance of his coming.

Geneva Bible 1599 GNV

And then shall that wicked man be reueiled, whome the Lord shall consume with the Spirit of his mouth, and shall abolish with the brightnes of his comming,

Young's Literal Translation 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,

World English Bible WEB

Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth and destroy by the manifestation of his coming;

Noah Webster Bible WBS

And then shall that Wicked be revealed, whom the Lord will consume with the spirit of his mouth, and will destroy with the brightness of his coming:

Douay-Rheims 1899 DRV

And then that wicked one shall be revealed whom the Lord Jesus shall kill with the spirit of his mouth; and shall destroy with the brightness of his coming, him,

Translation for Translators T4T

It is then that God will allow this man, who rejects God’s laws completely, to be revealed {to reveal himself}. Then the Lord Jesus will destroy him, by simply commanding it [MTY]. Jesus, by his own glorious arrival, will cause him to become completely powerless.

Plain English Version PEV

Then that really bad man will come with that power, and he will show himself to everyone. That bad man never does anything that God wants. But then later, Jesus our leader will come and kill him. Jesus will just talk, and his words will kill that man. Jesus will finish him up when he comes with power.

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Berean Amplified Bible — 2 Thessalonians 2:8

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Thessalonians 2:8 Interlinear (Deep Study)

BIB

GRK και τοτε αποκαλυφθησεται ο ανομος ον ο κυριος αναλωσει τω πνευματι του στοματος αυτου και καταργησει τη επιφανεια της παρουσιας αυτου

και kai G2532 and Conj

τοτε tote G5119 then Adv

αποκαλυφθησεται apokaluptō G601 to reveal Verb-FPI-3S

ο ho G3588 the/this/who Art-NSM

ανομος anomos G459 lawless Adj-NSM

ον hos, hē G3739 which Rel-ASM

ο ho G3588 the/this/who Art-NSM

κυριος kurios G2962 lord: God Noun-NSM

αναλωσει analiskō G355 to consume Verb-FAI-3S

τω ho G3588 the/this/who Art-DSN

πνευματι pneuma G4151 spirit/breath: spirit Noun-DSN

του ho G3588 the/this/who Art-GSN

στοματος stoma G4750 mouth Noun-GSN

αυτου autos G846 it/s/he Pron-GSM

και kai G2532 and Conj

καταργησει katargeō G2673 to abate Verb-FAI-3S

τη ho G3588 the/this/who Art-DSF

επιφανεια epiphaneia G2015 appearing Noun-DSF

της ho G3588 the/this/who Art-GSF

παρουσιας parousia G3952 coming Noun-GSF

αυτου autos G846 it/s/he Pron-GSM

Greek Word Study

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Greek Word Reference — 2 Thessalonians 2:8

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.

τοτε tote G5119 "then" Adv

The Greek word for then, used to describe a specific point in time, as seen in Matthew 2:17 and Galatians 4:8. It can refer to concurrent or consequent events, and is often used to introduce a new action or event.

Definition: τότε, demonstr. adv. of time, correlat. of ὅτε, then, at that time; __(a) of concurrent events: Mat.2:17 3:5 and freq., Rom.6:21; before ptcp., Mat.2:16, Gal.4:8; opposite to νῦν, Gal.4:29, Heb.12:26; ὁ τ. κόσμος, 2Pe.3:6; __(b) of consequent events, then, thereupon: Mat.2:7 3:5 4:1 and freq., Luk.11:26; τ. οὖν, Jhn.11:14 19:1, 16 20:8; εὐθέως τ., Act.17:14; ὅτε . . . τ., Mat.13:26 21:1, Jhn.12:16; ἀπὸ τ., Mat.4:17 16:21 26:16, Luk.16:16; __(with) of things future: Mat.24:28, 40 25:1, 31ff.; opposite to ἄρτι, 1Co.13:12; καὶ τ., Mat.7:23, Mrk.13:21, Luk.21:27, 1Co.4:5, al.; ὅταν . . . τ., Mat.9:15, Mrk.2:20, Luk.5:35, 1Th.5:3, al. (more frequently in Mt than in the rest of the NT). (AS)

Usage: Occurs in 156 NT verses. KJV: that time, then See also: 1 Corinthians 4:5; Matthew 7:5; Hebrews 10:7.

αποκαλυφθησεται apokaluptō G601 "to reveal" Verb-FPI-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'.

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.

ανομος anomos G459 "lawless" Adj-NSM

This word describes someone who is lawless or wicked, not following God's laws. It appears in Mark 15:28, Luke 22:37, and 2 Thessalonians 2:8, referring to those who reject God's rules.

Definition: ἄ-νομος, -ον (ἀ. neg., νόμος), [in LXX for עָוֺן, פָּשַׁע, רֶשַׁע, etc. ;] __1. lawless, wicked: Mrk.15:28, Luk.22:37, Act.2:23, 1Ti.1:9, 2Pe.2:8; ὁ ἄ., 2Th.2:8 (= ὁ ἄνθρωπος τῆς ἀνομίας, 2Th.2:3). __2. without law (= οἱ μὴ ὑπὸ νόμον, Rom.2:14): 1Co.9:21 (MM, VGT, see word). † SYN.: see: ἄθεσμος (AS)

Usage: Occurs in 7 NT verses. KJV: without law, lawless, transgressor, unlawful, wicked See also: 1 Corinthians 9:21; 2 Thessalonians 2:8; Mark 15:28.

ον hos, hē G3739 "which" Rel-ASM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

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.

κυριος kurios G2962 "lord: God" Noun-NSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

αναλωσει analiskō G355 "to consume" Verb-FAI-3S

To consume something means to use it up or destroy it. In Luke 9:54 and Galatians 5:15, it refers to using up or consuming something, often in a negative sense. This can mean wasting or destroying something.

Definition: ἀν-αλίσκω (on the etymology, see MM, VGT, see word), [in LXX chiefly for אָכַל also for כָּלָה, etc. ;] __1. to expend. __2. to consume, destroy: Luk.9:54, Gal.5:15, 2Th.2:8, Rec. WH, mg.† (AS)

Usage: Occurs in 3 NT verses. KJV: consume See also: 2 Thessalonians 2:8; Galatians 5:15; Luke 9:54.

τω ho G3588 "the/this/who" Art-DSN

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.

πνευματι pneuma G4151 "spirit/breath: spirit" Noun-DSN

The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.

Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

του ho G3588 "the/this/who" Art-GSN

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.

στοματος stoma G4750 "mouth" Noun-GSN

The mouth is not just a physical opening, but also a symbol of speech and communication, as seen in Matthew 15:11 and John 19:29. It can also refer to the edge of a sword or other objects.

Definition: στόμα, -τος, τό [in LXX chiefly for פֻּם ;] the mouth: of man, Mat.15:11, Jhn.19:29, Act.11:8, al.; of animals, Mat.17:27, 2Ti.4:17 (fig.), Heb.11:33, Jas.3:3, al.; figuratively, of inanimate things (ποταμοῦ, Hom.), ἤνοιξεν ἡ γῆ τὸ σ., Rev.12:16; σ. μαχαίρας (Heb. חֶרֶב ־פֶּה, Gen.34:26 al.), the edge of the sword, Luk.21:24, Heb.11:34; esp. of the mouth as the organ of speech: opposite to καρδία, Mat.12:34, Rom.10:8, 10; in various phrases (some cl., some resembling Hebrew; cf. Bl., § 40, 9): ἀνοίγειν τ. σ. (see: ἀνοίγω); σ. πρὸς σ. (פֶּה ־אֵל פֶּה Num.12:8; = cl., κατὰ σ., Hdt., al.), face to face, II Jn 12, 3Jn.14; διὰ τοῦ σ. (of the Holy Spirit), Luk.1:70, Act.1:16, al.; ἀπὸ (ἐκ) τοῦ σ. (cf. ἀπὸ σ. εἰπεῖν, Plat., al.), of speaking by word of mouth, Luk.22:71, Act.22:14; δόλος (ψεῦδος) ἐν τ. σ., 1Pe.2:22, Rev.14:5" (LXX) ; metaphorically, ἡ ῥομφαία τοῦ σ., Rev.2:16. By meton., for speech (Soph.): Mat.18:16 (LXX), Luk.19:22 21:15, 2Co.13:1 (AS)

Usage: Occurs in 72 NT verses. KJV: edge, face, mouth See also: 1 Peter 2:22; Luke 22:71; Hebrews 11:33.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: 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 See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

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.

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.

καταργησει katargeō G2673 "to abate" Verb-FAI-3S

To make something useless or inactive, like a tree that doesn't produce fruit, as seen in Luke 13:7. It can also mean to abolish or render something invalid, as in Romans 3:3 and Galatians 3:17.

Definition: κατ-αργέω, -ῶ (κατά, causative, ἀργός = ἀ-εργός), [in LXX: 2Es.4.21; 2Es.4.23; 2Es.5.5; 2Es.6.8 (בְּטֵל)* ;] to make idle or inactive (χέρας, Eur., Phœn., 753): of soil occupied by an unfruitful tree, Luk.13:7. Metaphorical (Inscr.), to render inoperative or invalid, to abrogate, abolish: Rom.3:3, 31, 1Co.1:28 6:13 13:11 15:24, Gal.3:17, Eph.2:15, 2Th.2:8, 2Ti.1:10, Heb.2:14; pass., Rom.4:14 6:6, 1Co.2:6 13:8 13:10 15:26, 2Co.3:7 3:11-14 Gal.5:11; before ἀπό (of persons), to be separated, discharged or loosed from, Rom.7:2, 6, Gal.5:4.† (AS)

Usage: Occurs in 26 NT verses. KJV: 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 See also: 1 Corinthians 1:28; 2 Timothy 1:10; Hebrews 2:14.

τη ho G3588 "the/this/who" Art-DSF

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.

επιφανεια epiphaneia G2015 "appearing" Noun-DSF

The Greek word for a manifestation or appearance, especially of Christ's advent, as seen in 2 Thessalonians 2:8 and 1 Timothy 6:14. It refers to a visible display of power or presence. This concept is crucial in understanding Christ's role.

Definition: ἐπιφάνεια, -ας, ἡ (ἐπιφανής), [in LXX: 2Ki.7:23 (יָרֵא), Est.5:1, Amo.5:22, 2Ma.2:21 2Mac 3:24 2Mac 5:4 2Mac 12:22 2Mac 14:16 2Mac 15:27, 3Ma.2:9 3Mac 5:8 3Mac 5:51,* ;] (in late Gk. and Inscr., frequently of deities, see MM, Exp., xiv) a manifestation, appearance: 2Th.2:8, 1Ti.6:14, 2Ti.1:10 4:1 4:8, Tit.2:13 (cf. M, Th., 148 f.).† (AS)

Usage: Occurs in 6 NT verses. KJV: appearing, brightness See also: 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13.

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.

παρουσιας parousia G3952 "coming" Noun-GSF

This word means being near or coming, often referring to Jesus' return to punish the wicked. It appears in 1 Corinthians 16:17 and 2 Corinthians 10:10, emphasizing presence versus absence.

Definition: παρ-ουσία, -ας, ἡ [in LXX: Neh.2:6 A, Jdth.10:18, 2Ma.8:12 2Mac 15:21, 3Ma.3:17 * ;] __1. usually in cl., a being present, presence: 1Co.16:17, 2Co.10:10; opposite to ἀπουσία, Php.2:12 (cf. 2Ma.15:21). __2. a coming, arrival, advent (Soph., Eur., Thuc., al., see LS, see word; so Jth, l.with, 2Ma.8:12) : 2Co.7:6-7, Php.1:26, 2Th.2:9; in late writers (see M, Th., 145 ff.; MM, xix; LAE, 372 ff.) as technical term for the visit of a king; hence, in NT, specif. of the Advent or Parousia of Christ : Mat.24:3, 27 24:37, 39, 1Co.15:23, 1Th.2:19 3:13 4:15 5:23, 2Th.2:1 2:8, Jas.5:7-8, 2Pe.1:16 3:4 3:12, 1Jn.2:28.† (AS)

Usage: Occurs in 24 NT verses. KJV: coming, presence See also: 1 Corinthians 15:23; 2 Peter 3:12; James 5:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — 2 Thessalonians 2:8

Show Verse Quote Highlights

Context
Cross References
2 Thessalonians 2:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Thessalonians 2:8
Jamieson-Fausset-Brown on 2 Thessalonians 2:8
Matthew Poole's Commentary on 2 Thessalonians 2:8
Trapp's Commentary on 2 Thessalonians 2:8
Ellicott's Commentary on 2 Thessalonians 2:8
Adam Clarke's Commentary on 2 Thessalonians 2:8
Cambridge Bible on 2 Thessalonians 2:8
Barnes' Notes on 2 Thessalonians 2:8
Whedon's Commentary on 2 Thessalonians 2:8
Sermons on 2 Thessalonians 2:8

Context — The Man of Lawlessness

6And you know what is now restraining him, so that he may be revealed at the proper time. 7For the mystery of lawlessness is already at work, but the one who now restrains it will continue until he is taken out of the way.

8And 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.

9The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, 10and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them.

Cross References

	Reference	Text (BSB)
1	2 Thessalonians 2:3	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.
2	Revelation 19:20–21	But the beast was captured along with the false prophet, who on its behalf had performed signs deceiving those who had the mark of the beast and worshiped its image. Both the beast and the false prophet were thrown alive into the fiery lake of burning sulfur. And the rest were killed with the sword that proceeded from the mouth of the One seated on the horse. And all the birds gorged themselves on their flesh.
3	Isaiah 11:4	but with righteousness He will judge the poor, and with equity He will decide for the lowly of the earth. He will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips.
4	Revelation 20:10	And the devil who had deceived them was thrown into the lake of fire and sulfur, into which the beast and the false prophet had already been thrown. There they will be tormented day and night forever and ever.
5	Daniel 7:10–11	A river of fire was flowing, coming out from His presence. Thousands upon thousands attended Him, and myriads upon myriads stood before Him. The court was convened, and the books were opened. Then I kept watching because of the arrogant words the horn was speaking. As I continued to watch, the beast was slain, and its body was destroyed and thrown into the blazing fire.
6	Revelation 19:15	And from His mouth proceeds a sharp sword with which to strike down the nations, and He will rule them with an iron scepter. He treads the winepress of the fury of the wrath of God the Almighty.
7	Titus 2:13	as we await the blessed hope and glorious appearance of our great God and Savior Jesus Christ.
8	Revelation 2:16	Therefore repent! Otherwise I will come to you shortly and wage war against them with the sword of My mouth.
9	1 John 5:18	We know that anyone born of God does not keep on sinning; the One who was born of God protects him, and the evil one cannot touch him.
10	Revelation 18:8–10	Therefore her plagues will come in one day— death and grief and famine— and she will be consumed by fire, for mighty is the Lord God who judges her.” Then the kings of the earth who committed sexual immorality and lived in luxury with her will weep and wail at the sight of the smoke rising from the fire that consumes her. In fear of her torment, they will stand at a distance and cry out: “Woe, woe to the great city, the mighty city of Babylon! For in a single hour your judgment has come.”

2 Thessalonians 2:8 Summary

This verse tells us that the lawless one, also known as the Antichrist, will be revealed and then defeated by the Lord Jesus. Jesus will use His powerful words and majestic presence to destroy the lawless one, showing that He is all-powerful and in control. This gives us hope and encouragement, reminding us that God is stronger than any evil and will ultimately triumph, as promised in Psalm 37:37-38 and Revelation 21:4. By trusting in Jesus, we can have confidence that He will protect us from evil and give us eternal life.

Frequently Asked Questions

Who is the lawless one mentioned in 2 Thessalonians 2:8?

The lawless one is believed to be the Antichrist, a figure who opposes God and seeks to lead people away from Him, as described in 1 John 2:18 and 1 John 4:3.

How will the Lord Jesus slay the lawless one?

According to 2 Thessalonians 2:8, the Lord Jesus will slay the lawless one with the breath of His mouth and annihilate him by the majesty of His arrival, demonstrating His powerful authority as described in Isaiah 11:4.

What is the significance of the lawless one's revelation?

The revelation of the lawless one marks a significant event in God's plan, as it signals the beginning of the end times and the ultimate triumph of God over evil, as seen in Revelation 19:20 and Revelation 20:10.

How does this verse relate to God's plan of salvation?

This verse reminds us that God is sovereign and in control, and that His plan of salvation includes the ultimate defeat of evil, as promised in Romans 16:20 and 1 Corinthians 15:55-57.

Reflection Questions

What does the concept of the lawless one reveal about the nature of evil and its opposition to God?
How does the promise of the lawless one's defeat encourage me in my own struggles against evil and temptation?
What does the image of the Lord Jesus slaying the lawless one with the breath of His mouth say about His power and authority?
How can I apply the truth of God's ultimate triumph over evil to my everyday life and witness?

Gill's Exposition on 2 Thessalonians 2:8

And then shall that wicked be revealed,.... That lawless one, who sets himself above the laws of God and man, and dispenses with them at pleasure, who judges all men, but is judged by no man; as he

Jamieson-Fausset-Brown on 2 Thessalonians 2:8

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: 'The lawless one;' the embodiment of all the

Matthew Poole's Commentary on 2 Thessalonians 2:8

And then shall that Wicked be revealed: this revealing I think differs from that mentioned before, ; he is first revealed, as I said: quoad existentiam, when he comes forth into being, and then quoad apparentiam, when he comes to be discovered. And this I suppose is meant here, because his destruction is mentioned as following upon it; for the discovering of him is the first step to his ruin, and here is called by another name. At his first rising he is a man of sin; but after he hath violated the laws of God and the laws of Christ by setting up his own, he is well called anomov, that lawless one; and now he that pretended so highly for Christ is discovered to be antichrist. The mystery of iniquity that before lay hid comes to be revealed, God enlightening the eyes of many learned ministers and princes, yea, and of multitudes of people herein; the Scriptures, before shut up in an unknown tongue, being now translated to the understanding of the common people; those that were made drunk with the wine of her fornication, , now put away their wine from them, as Eli said to Hannah; and the kings and kingdoms that gave their power to the beast, now come to hate the whore, & c., the time being come for the fulfilling the words of God herein, . And this revelation is signified and foretold when the angel said to John, I will tell thee the mystery of the woman, and of the beast that carrieth her, . There is need of a Divine revelation to know the mystery of iniquity, as well as the mystery of godliness. And the woman is the same with the man of sin mentioned before, once the spouse of Christ, but now by her idolatry become a whore, and divorced from him; said to be also that great city, which reigneth over the kings of the earth, . By the understanding these thngs this wicked one comes to be revealed. Whom the Lord shall consume; which is not done all at once; his consumption goes before his destruction. As Jezebel, the prophetess who seduced the servants of God to commit fornication, is said to be cast into a bed of languishing, ,22; as he rose up by degrees, so shall he be consumed gradually. His power declines by degrees, both civil and ecclesiastical, and the authority he had got both in and over the consciences of men. The seven vials are the seven last plagues, which do gradually consume him. And this is said to be done by the Lord himself, which is the Lord Jesus.

Trapp's Commentary on 2 Thessalonians 2:8

8 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: Ver. 8. And then shall that wicked] Gr. ανομος, that lawless, yokeless, masterless monster to whom in the Council of Lateran, 1516 (one year only before Luther stood up to reform), there was granted plenary power over the whole Church; which was never settled upon him in any former Council. Pope Nicholas I said, that he was above law, because Constantine had styled the pope God. But the very gloss derides him for this inference. With the spirit of his mouth] i.e. With the evidence of his word in the mouths of his faithful ministers. Vide catalogum testium veritatis. Bellarmine confesseth to his great grief, that ever since the Lutherans have declared the pope to be Antichrist., his kingdom hath not only not increased, but every day more and more decreased and decayed. (Lib. iii. de Papa Rom. cap. 21.) What long hath been the opinion and fear of some not unconsiderable divines, that Antichrist before his abolition, shall once again overflow the whole face of the west, and suppress the true Protestant Churches, I pray God to avert. With the brightness of his coming] At the last day. The holy city shall they tread underfoot forty and two months, Revelation 11:2, that is (as some compute it) till the year of grace 1866. But that is but a conjecture. No more is that other, that Solomon’ s temple was finished in the year of the world 3000; and was destroyed, together with the city, by the Romans, in the year of the world exactly 4000, therefore the spiritual temple shall be consummated in 3000, or perhaps in 4000 more. (Lightfoot’ s Harm. 206.)

Ellicott's Commentary on 2 Thessalonians 2:8

(8) And then.—Then at length, when the obstructor is gone, two things shall happen: (1) the Lawless One shall be revealed, and (2) then the Lord will come and destroy him. The purpose with which St. Paul began this chapter was to show relatively the date of our Lord’s Advent; but he is now so engrossed in describing the events which must precede it, that when he does mention the Advent again he does so in a parenthetical relative clause. That Wicked.—Or, the Lawless One. The English version has again obscured the passage by not keeping the same word as in 2 Thessalonians 2:7. The general tendency to “lawlessness” or “rebellion” will be brought to a head in the person of “the Lawless One” or “the “Rebel,” just as the “obstruction” is impersonated in “the Obstructor.” The publication of the “secret of rebelliousness” will be effected by the manifesto of the Rebel-in-chief. Of course, this Rebel is the same person with the Man of Sin, the change of title being due to the particularising of his sin by the word “lawlessness” in 2 Thessalonians 2:7; the specification of the time is the only additional intelligence; all the emphasis of the sentence, therefore, rests on “And then.”The Lord.—The best text adds the name Jesus, which serves more clearly to contrast Him with His rival. The word “whom” might be more pointedly paraphrased by “and him.” With the spirit of his mouth.—St. Paul is quoting roughly from Isaiah 11:4 (comp. Job 4:9; Psalms 18:15; Wis 11:20 : “might have fallen down with one blast, . . . scattered abroad through the breath of Thy power”); and therefore we are to understand it to signify the perfect ease with which Christ will destroy Antichrist. Even when the phrase is used of speech (as it may perhaps be here), the absence of labour is the point to be noticed (e.g., Psalms 33:6). With the brightness of his coming.—Rather, with the appearing of His presence. Here, again, it is the mere fact of the true Christ’s showing Himself, which will reduce to nothingness (such is the meaning of the Greek for “destroy”) the false Christ. When they shall stand face to face there will be no possibility of delusion any more.

Adam Clarke's Commentary on 2 Thessalonians 2:8

Verse 8. Whom the Lord shall consume] He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth-the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed. The brightness of his coming] This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.

Cambridge Bible on 2 Thessalonians 2:8

8. And then shall that Wicked be revealed] Then, “in his own season” (2 Thessalonians 2:6), in contrast with the now of the last clause, the time of his restraint: then shall be revealed the lawless one (R. V.).It is essential that we keep in mind the identity of the figure depicted from 2 Thessalonians 2:3 onwards. The variety, of synonyms employed by the A.V. is distracting. This “revealing of the Lawless One” is the unveiling of “the mystery of lawlessness already at work;” he is no other than “the man of lawlessness, the son of perdition” announced in 2 Thessalonians 2:3. Three times, with persistent emphasis, the word revealed is repeated (2 Thessalonians 2:3; 2 Thessalonians 2:6; 2 Thessalonians 2:8), as of some unearthly and portentous object, that holds the gazer spell-bound. Comp. note on “mystery,” 2 Thessalonians 2:7.“The lawless” (anomos) is a term frequently occurring in the LXX, both in the singular and plural; it denotes the typical “sinner,” or “wicked person” of the O.T.whom the Lord shall consume with the spirit of his mouth] According to the true reading, and better rendering, whom the Lord Jesus shall slay with the breath of his mouth (R. V.).On the title “Lord Jesus” and its relation to the Second Advent, see note to 1 Thessalonians 2:19. Jesus, the human Name, could not be wanting here, where the overthrow of “the man of lawlessness” is in question.The words that follow come from the prophecy of the judgement of the Rod of Jesse, Isaiah 11:4 : “He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked.” Such predictions had not been accomplished in the humble, suffering Messiah,—or but in foretaste, by the denunciations of Jesus (Matthew 23. &c.); they remain to be verified in His triumph. The Lawless One, being the ultimate embodiment of the world’s wickedness and defiance of God, must suffer the conclusive fulfilment of the prophet’s words.Just as the sight of the Lord Jesus will suffice to bring ruin on cruel persecutors (ch. 2 Thessalonians 1:9), so it will need but the breath of His mouth to lay low the haughty and Titanic Antichrist: “A word shall quickly slay him!”and shall destroy with the brightness of his coming] More exactly, and shall bring to nought with the manifestation of his coming (or presence: Greek parousia; see note on this word, 1 Thessalonians 2:19).The Greek verb signifies to make inoperative, destroy in effect; it is a favourite word with St Paul: comp. 2 Timothy 1:10, “having abolished death;” and Galatians 3:17, “to make the promise of none effect.” The elect of the manifestation of the Lord Jesus will be to paralyse the Lawless One and strip him of his power. See note on ch.

Barnes' Notes on 2 Thessalonians 2:8

And then shall that Wicked be revealed - ὁἄνομος ho anomos - “the wicked one,” referring to the “man of sin,” and called “the wicked one” because of the eminent depravity of the system of which he

Whedon's Commentary on 2 Thessalonians 2:8

8. Then—As soon as the hinderance is withdrawn. The Roman-pagan empire must disappear, before the Roman-papal power can disclose itself. The Roman emperor must cease before the Roman pope can commence supremacy.

Sermons on 2 Thessalonians 2:8

	Sermon	Description
	Be Filled and Be Filled Now! by Roy Hession	The preacher delves into the concept of 'katargeo,' which means to render something powerless or ineffective. This term is often used in the New Testament to describe the nullifica
	Ezekiel 44:1 by Chuck Smith	Chuck Smith emphasizes the imminent return of Christ, detailing the events that must precede His coming, including the rapture of the church, the tribulation, the revelation of the
	Duties of Protestants by Ian Paisley	Ian Paisley preaches about the importance of understanding the strength and principles of the adversary, particularly focusing on the system of Rome and its unchangeable policy. He
	The Mysteries of the Kingdom of Heaven by Lewis Sperry Chafer	Lewis Sperry Chafer delves into the prophetic visions given to Daniel, outlining the course of the Gentile period from the last captivity to the second coming of Christ. Daniel's d
	The Rapture of the Saints Raised or Changed at Christ's Coming. by William Kelly	William Kelly preaches about the importance of understanding the true hope of the Church, emphasizing the imminent return of Christ and the need to be prepared for His coming. He c
	Day 257, Revelation 19 by David Servant	David Servant preaches about the battle of Armageddon, where Jesus swiftly defeats the great harlot, the beast, the false prophet, and their deluded armies, sealing their fate befo
	The Wars of the Ptolemies and Seleucidae Predicted. the Coming Events of the Time of the End by Arno Clemens Gaebelein	Arno Clemens Gaebelein preaches on the detailed historical fulfillment of the prophecies in the book of Daniel, focusing on the accuracy of the predictions and the attacks on the b