x co oa a ἔλ ε ο x A \.w / προς υμας, ταυτα ελεγον υμιν; 6. και νυν το κατέχον
τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ αὐτοῦ * καιρῷ.
40
x 35, 3 ΄ οἴδατε εἰς ν = κωλύον Ahaha | (Chrys.). 7. TO γὰρ μυστήριον x Matt. xiii. TT ετοι
» a“ ” εἰ ἤδη ἐνεργεῖται "τῆς ἀνομίας, " μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου y “ ἀρ-
γένηται: ὃ. "καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ Κύριος 3 a a a = A Ιησοῦς “ ἀνελεῖ “ τῷ πνεύματι τοῦ στόματος “ αὐτοῦ καὶ " καταργήσει - , a A [ή τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ" 9. οὗ ἐστιν ἡ παρουσία κατ τς ἢ A κ 3 ὃ , has , Q , { / . ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ ἦ σημείοις καὶ τέρασι © ψεύ- Sous 1ο. καὶ ἐν πάσῃ ἀπάτῃ “Ὑ ἀδικίας
k
classical, Win. § 13, 5. 4 Esd. xiii. 38. of origin.
e See on 1 Cor, i. 28.
ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ | ἐδέξαντο εἰς τὸ σωθῆναι
pointed season” (as Dan. Xi. 29, 35). > z Epexeg. genit.
a Gal, ii. το. b Common eschat. formula
(cf. Cor. iv. 5,etc.). c Post-
Ὁ τοῖς | ἀπολλυμένοις,
d From Isa. xi. 4 (LXX), copied in Ps. Sol. xvii. 27, 41; of. Jobiv. 9, f
Cf. on 2 Cor. xii. 12; Matt. xxiv. 24. g Gen.
h Dat. incommodi (Blass, § 37, 2), as in 1 Cor. i. 18; cf. Moulton, 114-115 (“strongly
durative though the verb is, we see perfectivity in the fact that the goal is ideally reached’).
i Cf. on 2 Cor. i1,.15. k See on Acts xii. 23.
He is Satan’s messiah, an infernal cari- cature of the true messiah. Cf. Asc. Isa., iv. 6, where it is said that Belial “ will do and speak like the Beloved and he will say, lam God and before me there has been none”.
Ver. 6. Well now, you know what vestrains him from being manifested (com- ing fully into play and sight) before his appointed season. Νῦν probably goes with οἴδατε, not with τὸ κατέχον (as ε-δ., in John iy. 18, so Olshausen, Bisping, Wie- seler, Zahn, Wrede), and καὶ νῦν is not temporal, but ‘‘a mere adverb of pas- sage”’ (Lunemann, Alford) in the argu- ment (so with οἶδα in Acts 11]. 17). Were γὺῦν temporal, it would mean (a) that dur- ing the interval between Paul’s teaching and the arrival ot this letter fresh circum- stances (so Zimmer) had arisen to throw light on the thwarting of the adversary. But of this there is no hint whatsoever in the context. Or (δ), preferably, it would contrast with the following év τῷ αὐτοῦ καιρῷ, as an equivalent for “already” (Hofmann, Wohl., Milligan, etc.).
Ver. 7. γὰρ, explaining οἴδατε, The κατέχων is a fact of present experience and observation, which accounts for the ἀνομία being as yet a μυστήριον, opera- ting secretly, and not an ἀποκάλυψις. Paul does not say by whom (the ἄνομος himself?) the restraint is removed.— μόνον, the hiatus must be filled up with some phrase like “it cannot be mani- fested”’. Its real character and full scope are not yet disclosed. For ἄρτι = νῦν, cf. Nageli’s note in der Wort- schdtz des Apostels Paulus (36, 37), and for omission of ἄν, Blass, ὃ 65, το.
Ver. 8. ὅν, κ.τ.λ., his career is short and tragic. The apparition (cf. 1 Tim.
Νο
1 Contrast I. i. 6, ii. 13.
vi. 14, etc., Thieme, Die Inschriften von Magnesia, 34 f.) of Jesus heralds his overthrow.—émipavetq = sudden appear- ance of a deity at some crisis (cf. Diod., Sicul., i. 25), as the god in 2 Macc. ii. 21, iii. 24, etc. ‘‘In hieratic inscriptions the appearing of the god in visible form to men is commonly expressed by the same word” (Ramsay, Exp. Ti., x. 208). This passage, with its fierce messianic antici- pation of the adversary’s doom interrupts the description of his mission which is resumed (in ver. 9) with an account of the inspiration (κατὰ), method (év) and results (ver. 10), of this evil advent. Galen (de facult. nat., 1. 2, 4-5) physio- logically defines ἐνέργεια as the process of activity whose product is ἔργον. The impulse to ἐνέργεια is δύναμις. The δύναμις of this supernatural delusion is specially manifested in signs and wonders. The power of working miracles in order to deceive people (ver. Ir) was an ac- cepted trait in the Jewish and early Christian ideas of such eschatological opponents of God (cf. on Rev. xiii. 13, and Friedlander’s Geschichte d. 714. Apolog., 493 f.).