Greek Text · Translation · Interlinear · Discourse Structure

The Second Epistle to the Thessalonians, Chapter 2ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Β′ Β′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ' αὐτόν,

Now we ask you, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him,

Transition / new topicδέδέ opens a new section, turning from ch. 1 to the eschatological problem. The double topic — the παρουσία and 'our gathering to him' — frames the whole argument; the appeal proper follows in v.2.
Ἐρωτῶμενwe askPres Act Indic 1 Pl · ἐρωτάωmain verb→ customary presentἐρωτάω: 'ask, request, entreat'; in koine often a gentle request (not only a question) — here a pastoral appeal.
δὲnowtransitional conjunction
ὑμᾶςyouAccusativedirect object
ἀδελφοίbrothersVocativevocative of addressἀδελφός: 'brother'; the affectionate family address marking a fresh, urgent appeal.
ὑπὲρconcerningpreposition + genitive (reference)ὑπέρ + gen. here = περί, 'concerning, with regard to' — the topic of the appeal.
τῆςtheGenitivearticle
παρουσίαςcoming/presenceGenitiveobject of ὑπέρ (topic)παρουσία: 'presence, arrival'; a quasi-technical term for the royal advent of Christ — the term governing the chapter's eschatology.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive (subject of παρουσίας)κύριος: 'Lord'; the one whose παρουσία is in view, named in full below.
ἡμῶνourGenitivegenitive of relationship
ἸησοῦJesusGenitiveapposition to κυρίου
ΧριστοῦChristGenitiveapposition
καὶandcoordinating conjunction
ἡμῶνourGenitivegenitive (subject of ἐπισυναγωγῆς)
ἐπισυναγωγῆςgathering togetherGenitivecoordinate object of ὑπέρ (topic)ἐπισυναγωγή: 'a gathering together to' (ἐπί + συναγωγή); the assembling of the saints to Christ (cf. 1 Thess 4:17; Heb 10:25) — the single article binds it with παρουσία as one complex event.
ἐπ'topreposition + accusative (direction/goal)
αὐτόνhimAccusativeobject of ἐπί (goal of the gathering)
2

εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι, μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι' ἐπιστολῆς ὡς δι' ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου.

that you not be quickly shaken from your mind, nor be alarmed, neither through a spirit nor through a word nor through a letter as if from us, to the effect that the day of the Lord has come.

Purpose of the appealεἰς τόThe articular-infinitive purpose clause states the aim: stability of mind. The triple μήτε rules out three alleged channels of the claim; the climactic ὡς ὅτι reports the false content — that the Day has already arrived.
εἰςforpreposition + accusative (purpose)εἰς τό + inf. is a standard purpose/result construction — 'in order that.'
τὸtheAccusativearticle (nominalizes the infinitive)
μὴnotnegative particle (with infinitive)
ταχέωςquicklyadverb (manner)ταχέως: 'quickly, hastily'; warns against a too-rapid, unreflective unsettling.
σαλευθῆναιto be shakenAor Pass Inf · σαλεύωarticular infinitive (purpose)→ ingressive aoristσαλεύω: 'shake, agitate' (of a ship at anchor or a building); to be dislodged from a settled conviction.
ὑμᾶςyouAccusativeaccusative subject of the infinitive
ἀπὸfrompreposition + genitive (separation)
τοῦtheGenitivearticle
νοὸςmindGenitiveobject of ἀπό (point of departure)νοῦς: 'mind, understanding'; here their sound, settled judgment — the anchor from which they risk being torn loose.
μηδὲnornegative coordinating conjunction
θροεῖσθαιto be alarmedPres Pass Inf · θροέωcoordinate articular infinitive→ present (ongoing state)θροέω: 'startle, frighten'; passive 'be alarmed, troubled' — the same word Jesus uses (Mt 24:6) of end-time alarm.
μήτεneithercorrelative negative (μήτε … μήτε …)
διὰthroughpreposition + genitive (means/channel)
πνεύματοςa spiritGenitiveobject of διά (channel)πνεῦμα: here a (claimed) prophetic 'spirit' — an alleged inspired utterance.
μήτεnorcorrelative negative
διὰthroughpreposition + genitive (channel)
λόγουa wordGenitiveobject of διά (channel)λόγος: here a spoken message/report or teaching alleged to convey the claim.
μήτεnorcorrelative negative
δι'throughpreposition + genitive (channel)
ἐπιστολῆςa letterGenitiveobject of διά (channel)ἐπιστολή: 'letter'; a forged or misread epistle — hence Paul's authenticating signature in 3:17.
ὡςasparticle (alleged source)ὡς δι' ἡμῶν: 'as though through us' — the spurious claim of Pauline authority.
δι'frompreposition + genitive (source)
ἡμῶνusGenitiveobject of διά (alleged source)
ὡςto the effectconjunction (introduces content)ὡς ὅτι: 'to the effect that, alleging that' — flags the following as a reported (and false) claim.
ὅτιthatconjunction (content of the claim)
ἐνέστηκενhas come/is presentPerf Act Indic 3 Sg · ἐνίστημιmain verb (content clause)→ intensive perfect (present result)ἐνίστημι: perf. 'to be present, have arrived' (cf. ἐνεστώς, 'the present'); the false claim is that the Day is already here, not merely near.
theNominativearticle
ἡμέραdayNominativesubject of ἐνέστηκενἡμέρα: 'day'; ἡ ἡμέρα τοῦ κυρίου = the OT 'Day of the LORD' (Joel, Amos, Zeph), the day of decisive judgment and salvation.
τοῦof theGenitivearticle
κυρίουLordGenitivepossessive/qualifying genitiveκύριος: 'Lord'; the Day belongs to and is enacted by the Lord.
3

μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας,

Let no one deceive you in any way; for it will not come unless the apostasy comes first and the man of lawlessness is revealed, the son of destruction,

Ground / reasonὅτιA prohibition against deception, then the decisive ground (ὅτι): two prerequisites must precede the Day. The apodosis is elided (anacoluthon) — supply 'it [the Day] will not come' — a vivid, broken construction. This launches the central teaching of the chapter.
μήnotnegative (with subjunctive prohibition)
τιςanyoneNominativesubject of ἐξαπατήσῃτις: indefinite 'anyone'; with κατὰ μηδένα τρόπον it slams the door on every would-be deceiver.
ὑμᾶςyouAccusativedirect object
ἐξαπατήσῃshould deceiveAor Act Subj 3 Sg · ἐξαπατάωprohibitive subjunctive (μή + aor.)→ ingressive aoristἐξαπατάω: 'deceive thoroughly' (ἐκ-intensive of ἀπατάω); a heightened term — utterly mislead.
κατὰinpreposition + accusative (manner)
μηδέναnoAccusativeattributive (negative adjective)
τρόπονwayAccusativeobject of κατά (manner)τρόπος: 'manner, way'; κατὰ μηδένα τρόπον = 'in no way whatever.'
ὅτιforcausal conjunction
ἐὰνifconjunction (third-class condition)ἐὰν μή: 'unless'; introduces the indispensable precondition(s).
μὴnotnegative (with ἐάν)
ἔλθῃcomesAor Act Subj 3 Sg · ἔρχομαιverb of protasis (subjunctive)→ ingressive aoristἔρχομαι: 'come'; the apostasy's arrival is the first of two prerequisites.
theNominativearticle
ἀποστασίαapostasy/rebellionNominativesubject of ἔλθῃἀποστασία: 'rebellion, falling away' (ἀφίστημι); in the LXX of political/religious revolt — here the climactic end-time defection, the definite article marking it as the foretold event.
πρῶτονfirstadverb (sequence)πρῶτον: 'first'; the prerequisites precede the Day — settling the chronology that the false claim ignored.
καὶandcoordinating conjunction
ἀποκαλυφθῇis revealedAor Pass Subj 3 Sg · ἀποκαλύπτωcoordinate verb of protasis→ ingressive aoristἀποκαλύπτω: 'unveil, reveal'; the lawless one is 'revealed' — a parody of Christ's own ἀποκάλυψις, and a hidden figure made manifest at the appointed time.
theNominativearticle
ἄνθρωποςmanNominativesubject of ἀποκαλυφθῇἄνθρωπος: 'man, human being'; the lawless one is a personal human figure, not merely an abstract force.
τῆςof theGenitivearticle
ἀνομίαςlawlessnessGenitivegenitive of quality (Semitic idiom)ἀνομία: 'lawlessness' (α-privative + νόμος); 'the man of lawlessness' = the man whose defining character is lawlessness, the eschatological embodiment of rebellion against God's law.
theNominativearticle
υἱὸςsonNominativeapposition to ἄνθρωποςυἱός: 'son'; 'son of destruction' is a Hebraism for one destined for / belonging to destruction — the same title given Judas (Jn 17:12).
τῆςof theGenitivearticle
ἀπωλείαςdestructionGenitivegenitive of destiny/qualityἀπώλεια: 'ruin, destruction, perdition'; marks his appointed end even as he works ruin.
4

ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός.

who opposes and exalts himself over everything called god or object of worship, so that he seats himself in the temple of God, proclaiming himself that he is God.

Description (apposition)asyndetonTwo substantival participles define his self-deifying program; the ὥστε clause gives the result — enthronement in God's temple with a self-proclamation of deity. The language echoes Daniel 11:36 and Ezekiel 28, the archetypal hubris of the pretender.
the (one)Nominativearticle (substantizes ptc.)
ἀντικείμενοςwho opposesPres Mid Ptc · Nom Sg Masc · ἀντίκειμαιsubstantival participle (apposition)→ present (characteristic)ἀντίκειμαι: 'set oneself against, be an adversary' (ἀντί + κεῖμαι); ὁ ἀντικείμενος is near-titular for 'the adversary' — an antichrist figure opposing God.
καὶandcoordinating conjunction
ὑπεραιρόμενοςexalts himselfPres Mid Ptc · Nom Sg Masc · ὑπεραίρομαιcoordinate substantival participle→ present (characteristic)ὑπεραίρω: 'raise above'; mid. 'lift oneself up, be arrogant' (ὑπέρ + αἴρω); self-exaltation above all rival objects of reverence.
ἐπὶoverpreposition + accusative (superiority)
πάνταeverythingAccusativeattributive (with λεγόμενον θεόν)
λεγόμενονcalledPres Pass Ptc · Acc Sg Masc · λέγωattributive participle→ present (general)λέγω (pass. ptc.): 'so-called, called'; covers every being named 'god' — true or alleged.
θεὸνgodAccusativeobject of ἐπίθεός: 'god'; here generalized — every entity reckoned divine.
ordisjunctive conjunction
σέβασμαobject of worshipAccusativecoordinate object of ἐπίσέβασμα: 'object of veneration' (σέβομαι, 'revere'); cf. Acts 17:23 — temples, shrines, anything venerated.
ὥστεso thatconjunction (result + infinitive)ὥστε + inf. expresses actual result — the upshot of his self-exaltation.
αὐτὸνheAccusativeaccusative subject of καθίσαι
εἰςin/intopreposition + accusative (place into)
τὸνtheAccusativearticle
ναὸνtemple/sanctuaryAccusativeobject of εἰς (place)ναός: the inner sanctuary/shrine (vs. ἱερόν, the temple precinct); the holiest place — usurped as a throne. Whether literal, figurative (the church), or symbolic is debated.
τοῦof theGenitivearticle
θεοῦof GodGenitivepossessive genitiveθεός: the true God; the outrage is that he seats himself in God's own sanctuary.
καθίσαιto sit/seat himselfAor Act Inf · καθίζωinfinitive of result (with ὥστε)→ ingressive aoristκαθίζω: 'sit, take a seat'; to enthrone oneself — claiming the place of God.
ἀποδεικνύνταproclaiming/displayingPres Act Ptc · Acc Sg Masc · ἀποδείκνυμιadverbial participle (manner, w/ αὐτόν)→ present (concurrent)ἀποδείκνυμι: 'show forth, prove, proclaim publicly'; he stages a self-demonstration of his alleged divinity.
ἑαυτὸνhimselfAccusativeobject of ἀποδεικνύντα
ὅτιthatconjunction (content)
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (content clause)→ stative present
θεόςGodNominativepredicate nominativeθεός: the climactic blasphemy — the lawless one claims to be God himself.
5

οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν;

Do you not remember that, while I was still with you, I used to tell you these things?

Reminder (rhetorical question)asyndetonA pointed rhetorical question (expecting 'yes') anchoring the teaching in Paul's prior oral instruction. The shift to first-person singular (ἔλεγον) and the imperfect ('I used to tell') show this was repeated catechesis, not a novelty.
οὐnotnegative (expects 'yes' answer)οὐ in a question anticipates an affirmative reply — 'surely you remember.'
μνημονεύετεyou rememberPres Act Indic 2 Pl · μνημονεύωmain verb (interrogative)→ customary presentμνημονεύω: 'remember, call to mind, mention'; appeals to their memory of his teaching.
ὅτιthatconjunction (object clause)
ἔτιstilladverb (time)ἔτι: 'still, yet'; underscores how early and direct the instruction was.
ὢνbeingPres Act Ptc · Nom Sg Masc · εἰμίadverbial participle (temporal)→ present (contemporaneous)
πρὸςwithpreposition + accusative (association)πρός + acc. of persons = 'with, in company of.'
ὑμᾶςyouAccusativeobject of πρός
ταῦταthese thingsAccusativedirect object of ἔλεγονταῦτα: 'these things' — the whole teaching about the apostasy, the lawless one, and the restrainer.
ἔλεγονI used to tellImpf Act Indic 1 Sg · λέγωmain verb (object clause)→ iterative/customary imperfectλέγω: 'say, tell'; the imperfect denotes repeated past instruction — 'I kept telling you.'
ὑμῖνyouDativeindirect object
6

καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ.

And now you know what restrains, so that he may be revealed in his own time.

Resumption / present knowledgeκαὶ νῦνκαὶ νῦν resumes the argument from the reminder of v.5 to the present situation. The neuter τὸ κατέχον ('the restraining thing/principle') introduces the enigmatic restrainer — here impersonal — whose function is to hold back the lawless one until the divinely fixed moment.
καὶandcoordinating conjunction
νῦνnowadverb (time; logical resumption)νῦν: 'now'; here marking the present situation they are to grasp, not merely a temporal 'at this moment.'
τὸthe (thing)Accusativearticle (substantizes ptc.)
κατέχονrestrainingPres Act Ptc · Acc Sg Neut · κατέχωsubstantival participle (object of οἴδατε)→ present (ongoing action)κατέχω: 'hold down, hold back, restrain' (κατά + ἔχω); the neuter τὸ κατέχον names a restraining power/principle. Its referent is famously disputed — proposals include the Roman state/law, the proclamation of the gospel, the principle of order, or an angelic/divine restraint. In v.7 the same idea recurs as a person (ὁ κατέχων).
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb→ perfect with present force (state of knowing)οἶδα: 'know' (perfect in form, present in sense); they already possess this knowledge from Paul's earlier teaching.
εἰςforpreposition + accusative (purpose)
τὸtheAccusativearticle (nominalizes the infinitive)
ἀποκαλυφθῆναιto be revealedAor Pass Inf · ἀποκαλύπτωarticular infinitive (purpose/result)→ ingressive aoristἀποκαλύπτω: 'reveal'; the restraint serves a purpose — that the lawless one appear only at the appointed time, not before.
αὐτὸνheAccusativeaccusative subject of the infinitiveαὐτόν: refers to the lawless one of vv.3–4.
ἐνinpreposition + dative (time)
τῷtheDativearticle
ἑαυτοῦhis ownGenitivepossessive (reflexive)ἑαυτοῦ: 'his own'; the moment is divinely set — he cannot appear before it.
καιρῷtimeDativedat. of time (when)καιρός: 'appointed time, season' (vs. χρόνος, duration); the fixed, fitting moment in God's plan.
7

τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται.

For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.

Ground / explanationγάργάρ explains why a restraint is needed now: lawlessness is already operative in secret (a 'mystery'). The compressed second clause — with its elided verb (supply 'restrains/will restrain') — shifts to the masculine personal ὁ κατέχων, the restrainer as a person, who holds back until removed. The neuter/masculine pairing (vv.6–7) is the crux of the passage's interpretation.
τὸtheNominativearticle
γὰρforexplanatory conjunction
μυστήριονmysteryNominativesubject of ἐνεργεῖταιμυστήριον: 'mystery, hidden secret'; here the lawlessness is presently at work covertly — a dark counterpart to the 'mystery' of the gospel (cf. Eph 3); its full unveiling awaits the lawless one's revelation.
ἤδηalreadyadverb (time)ἤδη: 'already, now'; the lawlessness is no future-only threat — it is operative in Paul's own day.
ἐνεργεῖταιis at workPres Mid Indic 3 Sg · ἐνεργέωmain verb→ progressive presentἐνεργέω: 'be at work, operate, be effective' (ἐν + ἔργον); of an active, energizing power working below the surface.
τῆςof theGenitivearticle
ἀνομίαςof lawlessnessGenitivegenitive of content/apposition (with μυστήριον)ἀνομία: 'lawlessness'; word-order separates it from μυστήριον for emphasis — 'the mystery, that is, of lawlessness.'
μόνονonlyadverb (limiting/elliptical)μόνον: 'only'; introduces the one qualifying condition — 'only [there is] the restrainer until …' The construction is elliptical and notoriously hard.
the (one)Nominativearticle (substantizes ptc.)
κατέχωνwho restrainsPres Act Ptc · Nom Sg Masc · κατέχωsubstantival participle (subject of elided verb)→ present (ongoing)κατέχω: 'restrain, hold back'; now masculine ὁ κατέχων — the restrainer as a person. The shift from neuter (v.6) to masculine fuels the debate (a person and the office/power he wields; e.g. the emperor and Rome, or a restraining agent and its principle).
ἄρτιnowadverb (present time)ἄρτι: 'now, at present'; the restraining is a present reality, contrasted with the future removal.
ἕωςuntilconjunction (temporal limit)ἕως: 'until'; marks the terminus of the restraint.
ἐκout ofpreposition + genitive (separation)ἐκ μέσου γένηται: idiom 'to be removed, taken out of the way' (lit. 'come out of the midst').
μέσουthe midstGenitiveobject of ἐκ (in idiom)μέσος: 'middle, midst'; ἐκ μέσου = 'from among, out of the way.'
γένηταιhe is/comes to beAor Mid Subj 3 Sg · γίνομαιverb of temporal clause (ἕως + subj.)→ ingressive aoristγίνομαι: 'become, come to be'; in the idiom ἐκ μέσου γίνομαι, 'be taken out of the way' — whether the restrainer steps aside or is removed is left open.
8

καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ,

And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of his mouth and abolish by the appearing of his coming,

Sequence / climaxκαὶ τότεκαὶ τότε ('and then') marks the sequel to the restrainer's removal: the lawless one's unveiling — and, in the same breath, his doom. The relative clause assures victory before the description of his coming (v.9): Christ destroys him 'with the breath of his mouth' (Isa 11:4) merely by his appearing.
καὶandcoordinating conjunction
τότεthenadverb (sequence)τότε: 'then, at that time'; the lawless one's revelation follows the restraint's removal.
ἀποκαλυφθήσεταιwill be revealedFut Pass Indic 3 Sg · ἀποκαλύπτωmain verb→ predictive futureἀποκαλύπτω: 'reveal'; the third use of this verb of the lawless one (cf. vv.3, 6) — his manifestation is a fixed certainty.
theNominativearticle
ἄνομοςlawless oneNominativesubject (substantival adjective)ἄνομος: 'lawless (one)' (α-privative + νόμος); a one-word title summing up 'the man of lawlessness' of v.3.
ὃνwhomAccusativerelative pronoun (object of ἀνελεῖ)
theNominativearticle
κύριοςLordNominativesubject of ἀνελεῖ/καταργήσεικύριος: 'Lord'; the conqueror, named to assure the readers of the outcome.
ἸησοῦςJesusNominativeapposition to κύριος
ἀνελεῖwill slay/destroyFut Act Indic 3 Sg · ἀναιρέωmain verb (rel. clause)→ predictive futureἀναιρέω: 'take away, kill, do away with'; echoes Isaiah 11:4 LXX — the Messiah slays the wicked with the breath of his lips.
τῷtheDativearticle
πνεύματιbreath/spiritDativedat. of means/instrumentπνεῦμα: here 'breath' (its root sense); the mere breath of Christ's mouth suffices — effortless, decisive judgment.
τοῦof theGenitivearticle
στόματοςmouthGenitivegenitive of sourceστόμα: 'mouth'; the breath/word issuing from Christ's mouth — his decree as weapon.
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
καταργήσειwill abolish/render powerlessFut Act Indic 3 Sg · καταργέωcoordinate main verb (rel. clause)→ predictive futureκαταργέω: 'render ineffective, abolish, bring to nothing' (κατά + ἀργός); a favorite Pauline word for the nullifying of hostile powers (cf. 1 Cor 15:24).
τῇtheDativearticle
ἐπιφανείᾳappearing/manifestationDativedat. of meansἐπιφάνεια: 'appearing, manifestation' (cf. 'epiphany'); a term for a deity's or sovereign's glorious self-disclosure — here Christ's. The very radiance of his arrival annihilates the pretender.
τῆςof theGenitivearticle
παρουσίαςcomingGenitivegenitive (epexegetic / of source)παρουσία: 'coming, advent'; 'the appearing of his coming' — Christ's παρουσία (v.1) is the answer to the lawless one's parody-παρουσία (v.9).
αὐτοῦhisGenitivegenitive of possession
9

οὗ ἐστιν ἡ παρουσία κατ' ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους

whose coming is according to the working of Satan in all power and signs and lying wonders,

Description (relative clause)οὗA relative clause backtracking to describe the lawless one's own παρουσία — a deliberate counterfeit of Christ's. It is energized by Satan and accompanied by 'power, signs, and wonders' (the Synoptic triad of miracle) — but all in the service of 'falsehood.'
οὗwhoseGenitiverelative pronoun (genitive of possession)
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative present (futuristic)
theNominativearticle
παρουσίαcomingNominativesubjectπαρουσία: 'coming, advent'; the lawless one's arrival apes Christ's — a satanic counterfeit advent.
κατ'according topreposition + accusative (norm/standard)
ἐνέργειανworking/energyAccusativeobject of κατά (standard)ἐνέργεια: 'operation, active power' (cf. ἐνεργεῖται, v.7); his coming is empowered by Satan's energizing.
τοῦof theGenitivearticle
Σατανᾶof SatanGenitivesubjective genitive (Satan works it)Σατανᾶς: 'Satan, the adversary' (Aramaic loanword); the lawless one is Satan's agent, as Christ is God's.
ἐνin/withpreposition + dative (accompaniment/manner)
πάσῃallDativeattributive adjective
δυνάμειpowerDativedat. of accompanimentδύναμις: 'power, miracle'; the first of the triad — counterfeit mighty works.
καὶandcoordinating conjunction
σημείοιςsignsDativedat. of accompanimentσημεῖον: 'sign'; an attesting wonder — here false attestation pointing to the pretender.
καὶandcoordinating conjunction
τέρασινwondersDativedat. of accompanimentτέρας: 'portent, wonder'; the awe-inspiring marvel. δύναμις/σημεῖα/τέρατα is the standard NT miracle-triad — here counterfeited.
ψεύδουςof falsehoodGenitivegenitive of quality (modifies the triad)ψεῦδος: 'lie, falsehood'; 'wonders of falsehood' — either lying (i.e. deceptive) wonders or wonders that serve the Lie (v.11). Their power is real but their import is a lie.
10

καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ' ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς.

and in every deceit of unrighteousness for those who are perishing, because they did not receive the love of the truth so as to be saved.

Description / causeκαὶThe description continues — his coming works 'in every deceit of unrighteousness' targeting 'those who are perishing.' The ἀνθ' ὧν clause assigns moral responsibility: they perish because they refused to love the truth that would have saved them. Human culpability precedes the divine delusion of v.11.
καὶandcoordinating conjunction
ἐνin/withpreposition + dative (manner)
πάσῃeveryDativeattributive adjective
ἀπάτῃdeceitDativedat. of accompaniment/mannerἀπάτη: 'deception, deceit'; the seductive power of the lawless one's program.
ἀδικίαςof unrighteousnessGenitivegenitive of source/qualityἀδικία: 'unrighteousness, wrongdoing'; the deceit springs from and serves unrighteousness — the moral opposite of the truth they refused.
τοῖςfor thoseDativearticle (substantizes ptc.)
ἀπολλυμένοιςwho are perishingPres Mid Ptc · Dat Pl Masc · ἀπόλλυμιsubstantival participle (dat. of disadvantage)→ progressive present (in process)ἀπόλλυμι: mid. 'perish, be destroyed/lost'; the present ptc. depicts them on the road to ruin — the deceit works 'among/for the perishing' (cf. 2 Cor 4:3).
ἀνθ'becausepreposition + genitive (cause)ἀνθ' ὧν: idiom 'because, in return for which' (ἀντί + rel.); states the reason for their perishing.
ὧνwhichGenitiverelative pronoun (in causal idiom)
τὴνtheAccusativearticle
ἀγάπηνloveAccusativedirect object of ἐδέξαντοἀγάπη: 'love'; 'the love of the truth' — a wholehearted embrace of truth, not bare assent; its refusal is the root sin.
τῆςof theGenitivearticle
ἀληθείαςof the truthGenitiveobjective genitive (love for the truth)ἀλήθεια: 'truth'; the saving gospel as truth, antithesis of the ψεῦδος/lie they will embrace instead.
οὐκnotnegative particle
ἐδέξαντοthey receivedAor Mid Indic 3 Pl · δέχομαιmain verb (causal clause)→ constative aoristδέχομαι: 'receive, welcome'; they did not welcome the truth's love — a deliberate refusal, not mere ignorance.
εἰςso aspreposition + accusative (result/purpose)
τὸtheAccusativearticle (nominalizes infinitive)
σωθῆναιto be savedAor Pass Inf · σῴζωarticular infinitive (result/purpose)→ ingressive aoristσῴζω: 'save, rescue'; loving the truth is the path to salvation they spurned.
αὐτούςthey/themAccusativeaccusative subject of the infinitive
11

καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει,

And for this reason God sends them a working of delusion, that they should believe the lie,

Inference / consequenceκαὶ διὰ τοῦτοδιὰ τοῦτο ('for this reason') draws the judicial consequence of their refusal (v.10): because they would not receive the truth, God himself sends 'a working of delusion.' The present πέμπει presents it as God's settled judicial response — a hardening that confirms the choice already made.
καὶandcoordinating conjunction
διὰbecause ofpreposition + accusative (cause)διὰ τοῦτο: 'for this reason, therefore' — points back to their refusal of the truth.
τοῦτοthisAccusativeobject of διά (causal demonstrative)
πέμπειsendsPres Act Indic 3 Sg · πέμπωmain verb→ futuristic/gnomic presentπέμπω: 'send'; God actively sends the delusion — a sobering picture of judicial hardening (cf. Rom 1:24–28; 1 Kgs 22:22).
αὐτοῖςthemDativeindirect object
theNominativearticle
θεὸςGodNominativesubjectθεός: 'God'; strikingly, God — not Satan — is the subject who sends the delusion as judgment.
ἐνέργειανworkingAccusativedirect objectἐνέργεια: 'active power, working'; deliberately echoes the satanic ἐνέργεια of v.9 — God turns the deceiver's own energy into judgment.
πλάνηςof delusion/errorGenitivegenitive of content/resultπλάνη: 'wandering, error, deception' (cf. 'planet,' a wanderer); a power that leads astray — the delusion they had courted.
εἰςthat/so aspreposition + accusative (result/purpose)
τὸtheAccusativearticle (nominalizes infinitive)
πιστεῦσαιto believeAor Act Inf · πιστεύωarticular infinitive (result/purpose)→ ingressive aoristπιστεύω: 'believe'; the grim irony — having refused to believe the truth, they 'believe the lie.'
αὐτοὺςthey/themAccusativeaccusative subject of the infinitive
τῷtheDativearticle
ψεύδειlieDativedat. object of πιστεῦσαιψεῦδος: 'the lie'; the definite article points to the great lie of the lawless one's self-deification — the antithesis of 'the truth' (v.10).
12

ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ.

in order that all may be judged who did not believe the truth but delighted in unrighteousness.

Purpose / final outcomeἵναThe ἵνα clause gives the ultimate divine purpose of the delusion: a just judgment. Two contrasting participles (μὴ πιστεύσαντες … ἀλλὰ εὐδοκήσαντες) define the condemned: not mere unbelief but a positive pleasure in unrighteousness. The verdict is righteous because it ratifies their own settled disposition.
ἵναin order thatconjunction (purpose + subjunctive)
κριθῶσινthey may be judgedAor Pass Subj 3 Pl · κρίνωverb of purpose clause (subjunctive)→ ingressive aoristκρίνω: 'judge'; here in the condemnatory sense — 'be condemned' (cf. Jn 3:18). The final purpose is just judgment.
πάντεςallNominativesubject (with substantival ptc.)
οἱthose whoNominativearticle (substantizes ptc.)
μὴnotnegative (with participle)
πιστεύσαντεςhaving believedAor Act Ptc · Nom Pl Masc · πιστεύωsubstantival participle (subject)→ constative aoristπιστεύω: 'believe'; οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ = 'those who did not believe the truth' — the decisive failure.
τῇtheDativearticle
ἀληθείᾳtruthDativedat. object of πιστεύσαντεςἀλήθεια: 'truth'; the third occurrence in the unit (vv.10, 12) — the rejected gospel.
ἀλλὰbutadversative conjunctionἀλλά: 'but'; sharpens the contrast — not neutral unbelief but active delight in evil.
εὐδοκήσαντεςhaving delightedAor Act Ptc · Nom Pl Masc · εὐδοκέωcoordinate substantival participle→ constative aoristεὐδοκέω: 'take pleasure in, approve, be well pleased'; they positively relished unrighteousness — culpable, willing complicity.
τῇtheDativearticle
ἀδικίᾳunrighteousnessDativedat. object of εὐδοκήσαντεςἀδικία: 'unrighteousness, wrongdoing'; the moral counterpart of the truth — what they loved instead (cf. v.10).
13

Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπαρχὴν εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας,

But we ought to give thanks to God always for you, brothers beloved by the Lord, because God chose you as firstfruits for salvation in sanctification of the Spirit and belief of the truth,

Contrast / thanksgivingδέEmphatic Ἡμεῖς δέ ('but we') turns sharply from the perishing to the saved. A renewed thanksgiving grounds their security in God's eternal election: he 'chose' them (note the ἀπαρχήν / ἀπ' ἀρχῆς variant — 'as firstfruits' or 'from the beginning'), salvation worked out 'in sanctification of the Spirit and belief of the truth' — the very truth the lost refused.
ἩμεῖςweNominativesubject (emphatic pronoun)ἡμεῖς: emphatic 'we' — sets the apostolic 'we' and the readers over against the doomed of vv.10–12.
δὲbutadversative/transitional conjunction
ὀφείλομενwe oughtPres Act Indic 1 Pl · ὀφείλωmain verb (+ complementary inf.)→ customary presentὀφείλω: 'owe, be obligated'; thanksgiving is a debt owed — fitting, in view of God's electing grace (cf. 1:3).
εὐχαριστεῖνto give thanksPres Act Inf · εὐχαριστέωcomplementary infinitive→ customary presentεὐχαριστέω: 'give thanks'; the obligatory, ongoing gratitude of the apostle.
τῷtheDativearticle
θεῷto GodDativeindirect object (recipient of thanks)
πάντοτεalwaysadverb (frequency)πάντοτε: 'always'; the constancy of the thanksgiving.
περὶforpreposition + genitive (reference)
ὑμῶνyouGenitiveobject of περί
ἀδελφοὶbrothersVocativevocative of addressἀδελφός: 'brother'; the warm family address, now amplified by 'beloved by the Lord.'
ἠγαπημένοιbelovedPerf Pass Ptc · Voc Pl Masc · ἀγαπάωattributive participle (with ἀδελφοί)→ intensive perfect (settled state)ἀγαπάω: 'love'; the perfect 'having been (and remaining) loved' — divine love as an abiding state, echoing the covenant address of Israel.
ὑπὸbypreposition + genitive (agent)
κυρίουthe LordGenitivegenitive of agent (loved by)κύριος: 'Lord'; here likely Christ — the readers are objects of his love.
ὅτιbecausecausal conjunction (ground of thanks)
εἵλατοchoseAor Mid Indic 3 Sg · αἱρέομαιmain verb (causal clause)→ constative aoristαἱρέομαι: mid. 'choose, select'; a rare NT word for divine election (cf. Dt 7:6–7 LXX) — God's deliberate choosing is the ground of their security.
ὑμᾶςyouAccusativedirect object of εἵλατο
theNominativearticle
θεὸςGodNominativesubject of εἵλατοθεός: 'God'; the same God who sends judgment (v.11) is the one who saves by sovereign choice.
ἀπαρχὴνas firstfruitsAccusativepredicate accusative (object complement)ἀπαρχή: 'firstfruits' (the first/best portion consecrated to God); printed here as the harder, well-attested reading. A strong variant reads ἀπ' ἀρχῆς, 'from the beginning' (i.e. chose you from eternity) — both yield Pauline sense; see the text note.
εἰςforpreposition + accusative (goal/purpose)
σωτηρίανsalvationAccusativeobject of εἰς (goal of election)σωτηρία: 'salvation, deliverance'; the goal of God's choosing — pointedly the σωθῆναι the perishing forfeited (v.10).
ἐνinpreposition + dative (means/sphere)
ἁγιασμῷsanctificationDativedat. of means/sphereἁγιασμός: 'sanctification, consecration'; the Spirit's setting-apart work — the divine side of salvation's outworking.
πνεύματοςof the SpiritGenitivesubjective genitive (Spirit sanctifies)πνεῦμα: the Holy Spirit; 'sanctification of the Spirit' = the consecration the Spirit effects (cf. 1 Pet 1:2).
καὶandcoordinating conjunction
πίστειbeliefDativecoordinate dat. of means/sphereπίστις: 'faith, belief'; the human side, paired with sanctification — 'belief of the truth' is the answering counterpart to the lost's refusal to believe (v.12).
ἀληθείαςof the truthGenitiveobjective genitive (belief in the truth)ἀλήθεια: 'truth'; the saving truth the elect embrace — closing the antithesis of vv.10–12.
14

εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

to which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.

Relative expansion / goalεἰς ὅA relative clause links election (v.13) to the historical calling: God called them 'to this' through the gospel Paul preached. The final εἰς phrase names the ultimate end — sharing in Christ's glory, the saved counterpart to the destruction of the lost (v.3, 'son of destruction').
εἰςtopreposition + accusative (goal)
whichAccusativerelative pronoun (object of εἰς)ὅ: refers back to the whole salvation/sanctification/belief complex of v.13.
ἐκάλεσενhe calledAor Act Indic 3 Sg · καλέωmain verb (rel. clause)→ constative aoristκαλέω: 'call, summon'; the effectual call by which eternal election entered their history.
ὑμᾶςyouAccusativedirect object
διὰthroughpreposition + genitive (means)
τοῦtheGenitivearticle
εὐαγγελίουgospelGenitiveobject of διά (instrument of calling)εὐαγγέλιον: 'good news, gospel'; the means of the call — the very message the perishing rejected as 'truth.'
ἡμῶνourGenitivegenitive (subjective/possessive)'our gospel' = the gospel Paul and his co-workers preached to them.
εἰςforpreposition + accusative (purpose/goal)
περιποίησινobtaining/possessionAccusativeobject of εἰς (ultimate goal)περιποίησις: 'acquiring, obtaining; possession' (περιποιέομαι); the call aims at their gaining a share in Christ's glory (cf. 1 Thess 5:9).
δόξηςof the gloryGenitiveobjective genitive (glory to be obtained)δόξα: 'glory, splendor'; the glory of Christ in which the saved come to share — the goal opposite the doom of the lawless one.
τοῦof theGenitivearticle
κυρίουLordGenitivepossessive genitive (whose glory)κύριος: 'Lord'; the glory is Christ's, shared with his people.
ἡμῶνourGenitivegenitive of relationship
ἸησοῦJesusGenitiveapposition to κυρίου
ΧριστοῦChristGenitiveapposition
15

ἄρα οὖν, ἀδελφοί, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε δι' ἐπιστολῆς ἡμῶν.

So then, brothers, stand firm and hold fast the traditions which you were taught, whether by word or by letter from us.

Inference / exhortationἄρα οὖνThe doubled inferential ἄρα οὖν ('so then, therefore') draws the practical conclusion from the whole argument: in view of God's election and calling, two present imperatives — 'stand firm' and 'hold fast' the apostolic traditions, received orally or in writing. This answers v.2's 'word' and 'letter' — the genuine teaching versus the forged.
ἄραsoinferential particleἄρα οὖν: a strong combined inferential — 'consequently, so then'; characteristic of Paul's drawing of conclusions.
οὖνtheninferential conjunction
ἀδελφοίbrothersVocativevocative of addressἀδελφός: 'brother'; the affectionate address renewed as the exhortation lands.
στήκετεstand firmPres Act Impv 2 Pl · στήκωimperative (command)→ customary/durative present (keep standing)στήκω: 'stand firm, stand fast' (a late present formed from the perfect ἕστηκα of ἵστημι); the antidote to being 'shaken' (v.2).
καὶandcoordinating conjunction
κρατεῖτεhold fastPres Act Impv 2 Pl · κρατέωcoordinate imperative→ customary/durative present (keep holding)κρατέω: 'grasp, hold fast, retain' (κράτος, 'strength'); a firm, continuing grip on what was handed down.
τὰςtheAccusativearticle
παραδόσειςtraditionsAccusativedirect object of κρατεῖτεπαράδοσις: 'that which is handed down, tradition' (παραδίδωμι); here apostolic teaching with authority — used positively (vs. the merely human 'traditions' Jesus criticizes).
ἃςwhichAccusativerelative pronoun (object of ἐδιδάχθητε)
ἐδιδάχθητεyou were taughtAor Pass Indic 2 Pl · διδάσκωmain verb (rel. clause)→ constative aoristδιδάσκω: 'teach'; the passive looks back to Paul's instruction — received, not invented by them.
εἴτεwhethercorrelative conjunction (εἴτε … εἴτε …)
διὰbypreposition + genitive (means)
λόγουwordGenitiveobject of διά (means)λόγος: here 'spoken word' — Paul's oral preaching; legitimate teaching, unlike the spurious 'word' of v.2.
εἴτεorcorrelative conjunction
δι'bypreposition + genitive (means)
ἐπιστολῆςletterGenitiveobject of διά (means)ἐπιστολή: 'letter'; Paul's authentic letters (1 & 2 Thess) — answering the forged 'letter' feared in v.2.
ἡμῶνourGenitivegenitive of source (with λόγου/ἐπιστολῆς)'our' authenticates both channels — word and letter alike originate with the apostles.
16

Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁ θεὸς ὁ πατὴρ ἡμῶν, ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι,

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave eternal comfort and good hope by grace,

Wish-prayer (transition)δέThe exhortation flows into a wish-prayer (the verbs follow in v.17). The emphatic Αὐτός fronts the divine subject; strikingly, Christ is named before the Father, both governed by a single verb (v.17, singular παρακαλέσαι) — a high Christology. The participles describe past grace (loved, gave) as the basis for the petition.
ΑὐτὸςhimselfNominativeintensive pronoun (with subject)αὐτός: intensive 'himself'; fronted for emphasis — it is God himself who must do the establishing the readers cannot do for themselves.
δὲnowtransitional conjunction
theNominativearticle
κύριοςLordNominativesubject (compound, with ὁ θεός)κύριος: 'Lord'; Christ is named first — remarkable in a prayer addressed jointly to him and the Father.
ἡμῶνourGenitivegenitive of relationship
ἸησοῦςJesusNominativeapposition to κύριος
ΧριστὸςChristNominativeapposition
καὶandcoordinating conjunction
theNominativearticle
θεὸςGodNominativecoordinate subjectθεός: 'God'; joined with Christ under one verb — Father and Son as a single source of comfort.
theNominativearticle
πατὴρFatherNominativeapposition to θεόςπατήρ: 'Father'; the relational name underscoring the love that grounds the prayer.
ἡμῶνourGenitivegenitive of relationship
the (one)Nominativearticle (substantizes ptc.)
ἀγαπήσαςwho lovedAor Act Ptc · Nom Sg Masc · ἀγαπάωsubstantival/attributive participle→ constative aorist (the decisive act of love)ἀγαπάω: 'love'; the singular participle (agreeing grammatically as one) sums up the saving love of Father and Son — supremely the cross.
ἡμᾶςusAccusativedirect object of ἀγαπήσας
καὶandcoordinating conjunction
δοὺςgaveAor Act Ptc · Nom Sg Masc · δίδωμιcoordinate substantival participle→ constative aoristδίδωμι: 'give'; the gift accompanying the love — comfort and hope already bestowed, grounding the petition for more.
παράκλησινcomfort/encouragementAccusativedirect object of δούςπαράκλησις: 'comfort, encouragement, exhortation' (παρακαλέω); the consolation that sustains amid eschatological alarm.
αἰωνίανeternalAccusativeattributive adjectiveαἰώνιος: 'eternal, age-long'; the comfort is permanent — set against the transient terror the false claim caused.
καὶandcoordinating conjunction
ἐλπίδαhopeAccusativecoordinate direct object of δούςἐλπίς: 'hope'; confident expectation of the promised glory (v.14) — the proper eschatological posture.
ἀγαθὴνgoodAccusativeattributive adjectiveἀγαθός: 'good'; the hope is well-founded and beneficial — secure, not the false hope of the deceived.
ἐνbypreposition + dative (means/sphere)
χάριτιgraceDativedat. of means (basis of the gift)χάρις: 'grace'; the comfort and hope are sheer gift — 'by grace,' not desert.
17

παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ.

comfort your hearts and establish them in every good work and word.

Petition (main verbs of the wish-prayer)asyndetonThe optatives complete the wish-prayer begun in v.16: 'may [he] comfort and establish.' The singular verb-forms with the compound subject (Christ and the Father) confirm their unity. The petition matches the chapter's need — comfort against alarm, stability against being shaken — issuing in good work and word.
παρακαλέσαιmay he comfortAor Act Opt 3 Sg · παρακαλέωoptative of wish (main verb)→ constative aorist (volitive optative)παρακαλέω: 'comfort, encourage, exhort' (cf. παράκλησις, v.16); the optative expresses Paul's prayer-wish — 'may he comfort.'
ὑμῶνyourGenitivegenitive of possession
τὰςtheAccusativearticle
καρδίαςheartsAccusativedirect object of both optativesκαρδία: 'heart'; the inner person — mind, will, emotions — the seat of both alarm and steadfastness.
καὶandcoordinating conjunction
στηρίξαιmay he establishAor Act Opt 3 Sg · στηρίζωcoordinate optative of wish→ constative aorist (volitive optative)στηρίζω: 'make firm, establish, strengthen'; the divine counterpart to the human imperative 'stand firm' (v.15) — God steadies what he commands.
ἐνinpreposition + dative (sphere)
παντὶeveryDativeattributive adjective
ἔργῳworkDativedat. of sphereἔργον: 'work, deed'; establishment shows in action — good conduct flows from a steadied heart.
καὶandcoordinating conjunction
λόγῳwordDativecoordinate dat. of sphereλόγος: 'word, speech'; deed and word together — the whole of Christian life and witness.
ἀγαθῷgoodDativeattributive adjective (with ἔργῳ and λόγῳ)ἀγαθός: 'good'; qualifies both 'work' and 'word' — the goal of God's establishing is a wholly good life.