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The structures of the two letters (to which Best refers) include opening greetings (1 Thessalonians 1:1a, 2 Thessalonians 1:1–2) and closing benedictions (1 Thessalonians 5:28, 2 Thessalonians 3:16d–18) which frame two, balancing, sections (AA'). In 2 Thessalonians these begin with similar successions of nine Greek words, at 1:3 and 2:13.
In 2 Thessalonians 2:3–10, the "man of sin" is described as one who will be revealed before the Day of the Lord comes. The Codex Sinaiticus and Codex Vaticanus have the reading "man of lawlessness" and Bruce M. Metzger argues that this is the original reading even though 94% of manuscripts have "man of sin".
2 Thessalonians 2:8 ο κυριος (the LORD) – B D 2 1739 1881 Byz Irenaeus ο κυριος Ιησους (the Lord Jesus) – א A D* F G P Ψ 0278 33 81 104 365 1241 2464 latt syr cop Irenaeus lat Origen Didymus. 2 Thessalonians 2:13 θεου (God) – D* lat κυριου (Lord) – rell. 2 Thessalonians 2:13
In 2 Thessalonians 2:3, Paul referred to "the son of perdition". 2 Thessalonians 2:3 "Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;" King James Version, 1611. He appears to equate this image with the Man of Sin.
The Pauline epistles are the thirteen books in the New Testament traditionally attributed to Paul the Apostle.. There is strong consensus in modern New Testament scholarship on a core group of authentic Pauline epistles whose authorship is rarely contested: Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon.
Some of the debated features of the Reformation's Historicist interpretations reached beyond the Book of Revelation. They included the identification of: the Antichrist (1 and 2 John); the Beast of Revelation 13; the Man of Sin, or Man of Lawlessness, of 2 Thessalonians 2 ; the "Little horn" of Daniel 7 and 8;
As the Catholic New American Bible states: "Traditionally, 2 Thes 2:6 has been applied to the Roman empire and 2 Thess 2:7 to the Roman emperor [...] as bulwarks holding back chaos (cf Romans 13:1-7)" [1] However, some understand the katechon as the Grand Monarch or a new Orthodox Emperor, and some as the rebirth of the Holy Roman Empire.
He believed that "the mystery of lawlessness" written about by Paul in 2 Thessalonians 2:7 was already in action when "every one chatters about his views." [10] To Jerome, the power restraining this mystery of lawlessness was the Roman Empire, but as it fell this restraining force was removed. He warned a noble woman of Gaul:
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