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2 Thessalonians 2:4 [study!]

American Standard Version (ASV 1901) [2]
— he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.
King James Version (KJV 1769)
— Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
New American Standard Bible (NASB ©1995)
— who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.
Webster's Revision of the KJB (WEB 1833)
— Who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.
Darby's Translation (DBY 1890)
— who opposes and exalts himself on high against all called God, or object of veneration; so that he himself sits down in the temple of God, shewing himself that he is God.
Rotherham's Emphasized Bible (EBR 1902)
— The one who opposeth and exalteth himself on high against every one called God, or an object of worship; so that he, within the sanctuary of God, shall take his seat, showeth himself forth, that he is, God:—
Young's Literal Translation (YLT 1898)
— who is opposing and is raising himself up above all called God or worshipped, so that he in the sanctuary of God as God hath sat down, shewing himself off that he is God—[the day doth not come].
Douay-Rheims Challoner Revision (DR 1750)
— Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.
Original King James Bible (AV 1611) [2]
— Who opposeth and exalteth himselfe aboue all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, shewing himselfe that he is God.
John Etheridge Peshitta-Aramaic NT (1849)
— He who is the adversary, and is exalted over all who is called God and Venerable; so that also in the temple of Aloha as Aloha he will sit, and will make manifest of himself as that he is Aloha.
James Murdock Peshitta-Aramaic NT (1852)
— who is an opposer, and exalteth himself above all that is called God and Worshipful; so that he also sitteth in the temple of God, as a God, and displayeth himself, as if he were God.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Who y3588
[3588] Standard

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
opposeth 480
{0480} Prime
ἀντίκειμαι
antikeimai
{an-tik'-i-mahee}
From G0473 and G2749; to lie opposite, that is, be adverse (figuratively repugnant) to.
z5740
<5740> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Participle (See G5796)
Count - 544
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
exalteth y5229
[5229] Standard
ὑπεραίρομαι
huperairomai
{hoop-er-ah'-ee-rom-ahee}
Middle voice from G5228 and G0142; to raise oneself over, that is, (figuratively) to become haughty.
z5746
<5746> Grammar
Tense - Present (See G5774)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 360
himself x5229
(5229) Complement
ὑπεραίρομαι
huperairomai
{hoop-er-ah'-ee-rom-ahee}
Middle voice from G5228 and G0142; to raise oneself over, that is, (figuratively) to become haughty.
above 1909
{1909} Prime
ἐπί
epi
{ep-ee'}
A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
all 3956
{3956} Prime
πᾶς
pas
{pas}
Including all the forms of declension; apparently a primary word; all, any, every, the whole.
that is called 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5746
<5746> Grammar
Tense - Present (See G5774)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 360
God, 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
or 2228
{2228} Prime

e
{ay}
A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.
that is worshipped; 4574
{4574} Prime
σέβασμα
sebasma
{seb'-as-mah}
From G4573; something adored, that is, an object of worship (god, altar, etc.).
so y5620
[5620] Standard
ὥστε
hoste
{hoce'-teh}
From G5613 and G5037; so too, that is, thus therefore (in various relations of consecution, as shown).
that x5620
(5620) Complement
ὥστε
hoste
{hoce'-teh}
From G5613 and G5037; so too, that is, thus therefore (in various relations of consecution, as shown).
he 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
as 5613
{5613} Prime
ὡς
hos
{hoce}
Probably adverb of comparative from G3739; which how, that is, in that manner (very variously used as shown).
God 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
sitteth 2523
{2523} Prime
καθίζω
kathizo
{kath-id'-zo}
Another (active) form for G2516; to seat down, that is, set (figuratively appoint); intransitively to sit (down); figuratively to settle (hover, dwell).
z5658
<5658> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 516
in 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
temple 3485
{3485} Prime
ναός
naos
{nah-os'}
From a primary word ναίω [[naio]] (to dwell); a fane, shrine, temple.
of God, 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
shewing 584
{0584} Prime
ἀποδείκνυμι
apodeiknumi
{ap-od-ike'-noo-mee}
From G0575 and G1166; to show off, that is, exhibit; figuratively to demonstrate, that is, accredit.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
himself 1438
{1438} Prime
ἑαυτοῦ
heautou
{heh-ow-too'}
(Including all the other cases); from a reflexive pronoun otherwise obsolete and the genitive (dative or accusative) of G0846; him (her, it, them, also [in conjunction with the personal pronoun of the other persons] my, thy, our, your) -self (-selves), etc.
that 3754
{3754} Prime
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
he is 2076
{2076} Prime
ἐστί
esti
{es-tee'}
Third person singular present indicative of G1510; he (she or it) is; also (with neuter plural) they are.
z5748
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
God. 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
Jamieson-Fausset-Brown Commentary

2 Thessalonians 2:4

_ _ Daniel 11:36, Daniel 11:37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Daniel 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome’s final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity.

_ _ Who opposeth and exalteth himself — There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, etc. Alford takes the former clause absolutely, “He that withstands (Christ),” that is, Antichrist (1 John 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Luke 23:12; and at Thessalonica, Acts 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Daniel 9:26, Daniel 9:27; so the degenerate Church (become an “harlot”), allying itself with the godless world power (the “beast” of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zechariah 13:8, Zechariah 13:9; Zechariah 14:2; Revelation 17:16, Revelation 17:17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Revelation 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Revelation 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [Auberlen]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Revelation 17:8, Revelation 17:11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ’s character (as the “false Christs,” Matthew 24:24), but “opposes" Christ. The Greek implies one situated on an opposite side (compare 1 John 2:22; 2 John 1:7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God’s great truth, “God is man,” to substitute his own lie, “Man is God” [Trench].

_ _ above all that is called God — (1 Corinthians 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God’s name, but against God.

_ _ or that is worshipped — Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of Caesar’s power. Antichrist shall exalt himself above every object of worship, whether on earth as the Caesar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [Olshausen].

_ _ in the temple of God ... that he is God — “He will reign a time, times, and half a time” (Daniel 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance” [Irenaeus, Against Heresies, 30.4].

_ _ showing himself — with blasphemous and arrogant DISPLAY (compare a type, Acts 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Revelation 17:8, Revelation 17:11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of “universal bishop” would be “the forerunner of Antichrist.” The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, “Our Lord God the Pope”; and at his inauguration in St. Peter’s, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who “exalteth himself above all that is called God.” An objection fatal to interpreting the temple of God here as the Church (1 Corinthians 3:16, 1 Corinthians 3:17; 1 Corinthians 6:19) is, the apostle would never designate the apostate anti-Christian Church “the temple of God.” It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Daniel 11:41, Daniel 11:45 (see on Daniel 11:41; see on Daniel 11:45), corresponds, “He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain”; and then (Daniel 12:1) “Michael, the great prince, shall stand up” to deliver God’s people. Compare Note, see on Daniel 9:26, Daniel 9:27. Also the king of Assyria, type of Antichrist (Isaiah 14:12-14). “Lucifer” (a title of Messiah, assumed by Antichrist, Revelation 22:16); “I will exalt my throne above the stars of God.” “I will sit upon the mount of the congregation (that is, God’s place of meeting His people of old, the temple), in the sides of the north (Psalms 48:2); I will be like the Most High.” Revelation 11:1, Revelation 11:2, “The temple of God ... the holy city” (namely, Jerusalem, Matthew 4:5), compare Psalms 68:18, Psalms 68:29, referring to a period since Christ’s ascension, therefore not yet fulfilled (Isaiah 2:1-3; Ezekiel 40:1-44:31; Zechariah 14:16-20; Malachi 3:1). “In the temple of God,” implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, “by flatteries,” bring many, not only of the Gentiles, but also of “the tribes” of Israel (so the Greek for “kindreds,” Revelation 11:8, Revelation 11:9), to own him as their long-looked-for Messiah, in the same “city where our Lord was crucified.” “Sitteth” here implies his occupying the place of power and majesty in opposition to Him who “sitteth on the right hand of the Majesty on high” (Hebrews 1:3), and who shall come to “sit” there where the usurper had sat (Matthew 26:64). See on Daniel 9:27; Revelation 11:2, Revelation 11:3, Revelation 11:9, Revelation 11:11. Compare Ezekiel 38:2, Ezekiel 38:3, Ezekiel 38:6, Ezekiel 38:9, Ezekiel 38:10, Ezekiel 38:13, Ezekiel 38:14, Ezekiel 38:16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.

Matthew Henry's Commentary

See commentary on 2 Thessalonians 2:3-12.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

2 Thessalonians 2:4

Who opposeth and (f) exalteth himself above all that is called God, or that is worshipped; (4) so that he as God sitteth in the temple of God, shewing himself that he is God.

(f) All men know who he is that says he can shut up heaven and open it at his pleasure, and takes upon himself to be lord and master above all kings and princes, before whom kings and princes fall down and worship, honouring that antichrist as a god. (4) He foretells that the antichrist (that is, whoever he is that will occupy that seat that falls away from God) will not reign outside of the Church, but in the very bosom of the Church.

Cross-Reference Topical ResearchStrong's Concordance
and exalteth:

Isaiah 14:13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
Ezekiel 28:2 Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart [is] lifted up, and thou hast said, I [am] a God, I sit [in] the seat of God, in the midst of the seas; yet thou [art] a man, and not God, though thou set thine heart as the heart of God:
Ezekiel 28:6 Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God;
Ezekiel 28:9 Wilt thou yet say before him that slayeth thee, I [am] God? but thou [shalt be] a man, and no God, in the hand of him that slayeth thee.
Daniel 7:8 I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn [were] eyes like the eyes of man, and a mouth speaking great things.
Daniel 7:25 And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
Daniel 8:9-11 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant [land]. ... Yea, he magnified [himself] even to the prince of the host, and by him the daily [sacrifice] was taken away, and the place of his sanctuary was cast down.
Daniel 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
Revelation 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

called:

1 Corinthians 8:5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

sitteth:

Daniel 8:12-14 And an host was given [him] against the daily [sacrifice] by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. ... And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
Daniel 11:45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
Revelation 13:6-7 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. ... And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
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Is 14:13. Ezk 28:2, 6, 9. Dn 7:8, 25; 8:9, 12; 11:36, 45. 1Co 8:5. Rv 13:6.

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