2 Thessalonians 2:3

An Exegetical Analysis of 2 Thessalonians 2:3a: Temporal Relationships and Lexical Ambiguities

This exegetical study of An Exegetical Analysis of 2 Thessalonians 2:3a: Temporal Relationships and Lexical Ambiguities is based on a b-greek discussion from Wed Jul 21 22:21:36 EDT 2004. The initial query focused on the NET Bible’s translation of 2 Thessalonians 2:3a, specifically questioning the omission of the Greek word πρωτον (prōton, ‘first’) in the English rendering, and seeking clarification on the temporal relationship between “the rebellion coming” and “the man of lawlessness being revealed.” Furthermore, it implicitly raised questions about the precise meaning and implications of the term ἀποστασία (apostasia, ‘rebellion’ or ‘departure’).

The main exegetical issues revolve around three key areas: first, the grammatical and rhetorical implications of translating or omitting πρωτον when conveying temporal precedence; second, the semantic range and contextual implications of the conjunction καὶ (kai, ‘and’) in connecting two significant eschatological events, namely the arrival of the ἀποστασία and the revelation of the “man of lawlessness”; and third, the lexical nuances of ἀποστασία itself, which carries a dual meaning of ‘rebellion/apostasy’ and potentially ‘departure,’ leading to various theological interpretations including the controversial “rapture” hypothesis. This study will delve into these points to offer a comprehensive understanding of the verse’s meaning and its translational challenges.

Μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας (Nestle 1904)

Key differences with SBLGNT (2010):

• There are no significant differences in the Greek text of 2 Thessalonians 2:3a between the Nestle 1904 edition and the SBL Greek New Testament (2010). Both critical editions present the same reading for this verse.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

From a textual critical perspective, 2 Thessalonians 2:3a is remarkably stable across major critical editions, including NA28. There are no significant variants that alter the meaning or wording of the clause under examination. The consistency across manuscripts and critical editions supports the integrity of the text presented.

Lexical notes provide deeper insight into the key terms:

• ἀποστασία (apostasia): BDAG defines it as “a state of defection or revolt, rebellion, revolt” or “apostasy.” It refers to a falling away from faith or loyalty. The discussion noted a rare usage in Olympiodorus (in Aristotelis Meteora commentaria 320.2) where it could mean “departure, disappearance.” This alternative meaning is central to the “rapture” interpretation, though it is not the dominant usage in biblical Greek. KITTEL (TDNT, Vol. 1, pp. 513-514) emphasizes its primary meaning as a “rebellion” or “defection,” particularly in a religious or political sense, denoting a deliberate renunciation of a previously held commitment or authority.
• πρωτον (prōton): According to BDAG, this adverb means “first, before,” referring to either order or time. Its presence here explicitly marks the coming of the ἀποστασία as a prior event to the revelation of the man of lawlessness, relative to the “Day of the Lord.”
• καὶ (kai): BDAG lists various meanings including “and, also, even, then.” In this context, it functions as a conjunction connecting two verbal phrases. Its precise semantic function—whether denoting temporal sequence, simultaneity, or an explicative relationship—is a central point of exegetical inquiry.
• ἀποκαλυφθῇ (apokalyphthē): This aorist passive subjunctive of ἀποκαλύπτω (apokalyptō) means “to be revealed, disclosed, uncovered.” It signifies the public manifestation or unveiling of the man of lawlessness.

Translation Variants with Grammatical & Rhetorical Analysis

The discussion highlighted several aspects influencing translation:

The omission of πρωτον by the NET Bible (“For that day will not arrive until the rebellion comes… and the man of lawlessness is revealed”) generated considerable discussion. Linguistically, while πρωτον explicitly states “first,” its meaning is often implicitly conveyed by temporal conjunctions like “until” in idiomatic English. When “until A and B happens” is used to describe a condition for “C not arriving,” the implication is that A and B must happen before C. Therefore, for some translators, explicitly rendering “first” might be redundant or less natural in English, as the “until” clause already establishes the necessary temporal precedence. This is a pragmatic choice to prioritize fluent English over strict word-for-word correspondence.

The temporal relationship between “the rebellion coming” (ἔλθῃ ἡ ἀποστασία) and “the man of lawlessness being revealed” (ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας), connected by καὶ, is another point of contention. The conjunction καὶ can indicate a simple sequence (A happens, *then* B happens), simultaneity (A and B happen *at the same time*), or an explicative relationship (B provides further detail or explanation for A). Some participants argued for a loose temporal connection, allowing for a significant time gap between the two events, as long as both precede the “Day.” Others suggested a closer contextual link, where the revelation of the man of lawlessness occurs within or as a prominent aspect of the rebellion. The explicative καὶ suggests the man of lawlessness is a central figure *in* the ἀποστασία, rather than a completely separate event.

The meaning of ἀποστασία itself is crucial. While the common translation “rebellion” or “apostasy” refers to a falling away from faith, some theological traditions interpret it as “departure,” leading to the concept of a “rapture” (the departure of believers). Grammatically, the semantic range of ἀποστασία *could* encompass “departure.” However, contextually, particularly within the broader eschatological discourse of 2 Thessalonians and other Pauline epistles, the meaning of a religious or ethical falling away (rebellion/apostasy) is overwhelmingly favored. Moreover, linking it to the “rapture” creates a logical contradiction with verse 1, which speaks of “the coming of our Lord Jesus Christ and our being gathered to him,” if ἀποστασία were interpreted as the same “gathering.” Therefore, while grammatically possible to interpret as “departure,” it is textually and contextually problematic to equate it with the rapture.

Conclusions and Translation Suggestions

The exegesis of 2 Thessalonians 2:3a reveals the interplay of grammatical nuances, lexical breadth, and contextual interpretation. The omission of πρωτον in some translations reflects a pragmatic choice for idiomatic English, as the temporal precedence is often implied by other words. The conjunction καὶ allows for flexibility in the temporal and conceptual relationship between the rebellion and the man of lawlessness. The term ἀποστασία, while having a potential secondary meaning of “departure,” is overwhelmingly understood in context as “rebellion” or “apostasy.”

Here are three suggested translations, each with a slightly different emphasis:

1. Let no one deceive you in any way; for that Day will not come unless the rebellion comes first, and the man of lawlessness is revealed.
   This translation explicitly includes “first” to maintain the temporal emphasis of πρωτον and uses the widely accepted meaning of ἀποστασία as “rebellion,” suggesting a clear sequence of events.
2. Let no one deceive you in any way, because the Day will not arrive until the great apostasy has taken place and the man of lawlessness is unveiled.
   This rendering prioritizes idiomatic English by using “until” to implicitly convey “first” and opts for “apostasy” to highlight the religious nature of the falling away, while “unveiled” emphasizes the public revelation.
3. Let no one deceive you in any way, for the Day will not come unless the rebellion occurs as the primary event, and the man of lawlessness is revealed alongside it.
   This translation emphasizes the priority of the rebellion through “primary event” and suggests a closer, perhaps simultaneous or explicative, relationship between the rebellion and the revelation of the man of lawlessness, as conveyed by καὶ.