2 Thessalonians 2:3

Let no one deceive you in any way. For that day will not arrive until the rebellion comes ¹  and the man of lawlessness ²  is revealed, the son of destruction. ³ 

Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction.

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

Don’t be fooled by what they say. For that day will not come until there is a great rebellion against God and the man of lawlessness is revealed––the one who brings destruction.

Don't fall for any line like that. Before that day comes, a couple of things have to happen. First, the Apostasy. Second, the debut of the Anarchist, a real dog of Satan.

Give no belief to false words: because there will first be a falling away from the faith, and the revelation of the man of sin, the son of destruction,

Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless one is revealed, the one destined for destruction.

Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition,

Let no one deceive you in any way. For that day will not arrive until the rebellion comes ¹  and the man of lawlessness ²  is revealed, the son of destruction. ³ 

¹ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

² tc Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας (Jamartia", “of sin”) here, but several important mss (א B 0278 6 81 1739 1881 al co) read ἀνομίας (anomia", “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (Jamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (Jo anomo", “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.

³ tn Or “the one destined for destruction.”