KJV: For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
YLT: for the secret of the lawlessness doth already work, only he who is keeping down now will hinder -- till he may be out of the way,
Darby: For the mystery of lawlessness already works; only there is he who restrains now until he be gone,
ASV: For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way.
| μυστήριον | mystery |
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Parse: Noun, Nominative Neuter Singular Root: μυστήριον Sense: hidden thing, secret, mystery. |
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| ἤδη | already |
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Parse: Adverb Root: ἤδη Sense: now, already. |
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| ἐνεργεῖται | is working |
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Parse: Verb, Present Indicative Middle, 3rd Person Singular Root: ἐνεργέω Sense: to be operative, be at work, put forth power. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀνομίας | of lawlessness |
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Parse: Noun, Genitive Feminine Singular Root: ἀνομία Sense: the condition of without law. |
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| μόνον | only [there is] |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κατέχων | restraining [it] |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κατέχω Sense: to hold back, detain, retain. |
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| ἄρτι | at present |
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Parse: Adverb Root: ἄρτι Sense: just now, this moment. |
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| ἕως | until |
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Parse: Conjunction Root: ἕως Sense: till, until. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| μέσου | [the] midst |
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Parse: Adjective, Genitive Neuter Singular Root: μέσος Sense: middle. |
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| γένηται | he might be [gone] |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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Greek Commentary for 2 Thessalonians 2:7
See note on 1 Thessalonians 2:13 for ενεργειται energeitai The genitive της ανομιας tēs anomias (lawlessness) describes το μυστηριον to mustērion (note emphatic position of both). This mystery But this secret will be “revealed” and then we shall understand clearly what Paul‘s meaning is here. [source]
Usual construction with εως heōs for the future (aorist middle subjunctive, γενηται genētai). Note absence of αν an as often in N.T. and the Κοινε Koiné Paul uses εως heōs only here and 1 Corinthians 4:5. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline. [source]
Better, of lawlessness. The phrase is unique in N.T. and olxx. Mystery is found in various combinations, as mystery of the kingdom of heaven, Matthew 13:11: of God, 1 Corinthians 2:1: of his will, Ephesians 1:9: of Christ, Ephesians 3:4: of the gospel, Ephesians 6:19: of faith, 1 Timothy 3:9: of godliness, 1 Timothy 3:16: of the seven stars Revelation 1:20: of the woman, Revelation 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Matthew 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power. [source]
The sentence is elliptical: “only we must wait,” or “only it must work in secret, until he that letteth,” etc. For a similar instance see Galatians 2:10. The collocation of A.V. is wrong. [source]
The same word as restraineth, 2 Thessalonians 2:6. Let is old English for hinder, prevent. Often in Chaucer.“May I him lette of that?” (prevent him from it).Troil. and Cress. ii. 732.“And bothe in love y-like sore they brente (burned) That noon or alle hir (their) frendes might hit lette.”Legend of Good Women, 731.So Shakespeare:“What lets but one may enter?”Two Gentlemen of Verona, iii. 1.“I'll make a ghost of him that lets me.”Hamlet i. 4.“The flesh resisteth the work of the Holy Ghost in our hearts, and lets it.” - Latimer, Serm. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:7
Not possess: compare Romans 1:21. Rev., correctly, hold down; i.e., hinder or repress. Compare 2 Thessalonians 2:6, 2 Thessalonians 2:7; Luke 4:42. [source]
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον mustērion and not to sacramentum in the classical sense” (Vincent). [source]
Two points are here sharply made. It is God‘s wisdom (note emphatic position of the genitive τεου theou) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God‘s wisdom is eternal and superior to the wisdom of any age or time. God‘s wisdom is alone absolute. See note on 1 Corinthians 2:1 for mystery. It is not certain whether in a mystery is to be taken with wisdom or we speak. The result does not differ greatly, probably with wisdom, so long a secret and now at last revealed (Colossians 1:26; 2 Thessalonians 2:7). [source]
See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love. [source]
For a similar use of the word, qualifying or limiting a general statement, comp. 1 Corinthians 7:39; Galatians 2:10; Philemon 1:27; 2 Thessalonians 2:7. [source]
Another example of the infinitive with ωστε hōste for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul‘s language here. Setting himself forth as God (αποδεικνυντα εαυτον οτι εστιν τεος apodeiknunta heauton hoti estin theos). Present active participle (μι mi form) of αποδεικνυμι apodeiknumi agreeing in case with αυτον auton showing himself that he is God. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul‘s language here. Wetstein notes a coin of Julius with τεος theos on one side and Τεσσαλονικεων Thessalonikeōn on the other. In 1 John 2:18 we are told of “many antichrists” some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in 2 Thessalonians 2:6 he speaks of το κατεχον to katechon (that which restraineth) while in 2 Thessalonians 2:7 it is ο κατεχων ho katechōn (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul‘s language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess. [source]
(holds back, κατεχον katechon), neuter here and masculine in 2 Thessalonians 2:7 ο κατεχων ho katechōn “This impersonal principle or power is capable also of manifesting itself under a personal form” (Milligan). “He is Satan‘s messiah, an infernal caricature of the true Messiah” (Moffatt). Warfield (Expositor, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. To the end that (εις το eis to). Another example of εις το eis to and the infinitive for purpose. In his own season Note αυτου autou (his), not εαυτου heautou (his own), revealed in his time, in the time set him by God. [source]
The phrase N.T.oIn the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or mysteries. See on 2 Thessalonians 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Romans 16:25; Ephesians 3:9; Colossians 1:26; 1 Corinthians 2:7. For the faith see on Galatians 1:23, and comp. Introduction to these Epistles, VI. [source]
“The inner secret of the faith,” the revelation given in Christ. See for μυστηριον mustērion in Paul (2 Thessalonians 2:7; 1 Corinthians 2:7; Romans 16:25; Colossians 1:26; Ephesians 3:9). [source]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
“Has much force.” Present active indicative of ισχυω ischuō (from ισχυς ischus strength).In its working (ενεργουμενη energoumenē). Probably the present middle participle of ενεργεω energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
Probably the present middle participle of ενεργεω energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
Present middle imperative. Keep this up.That ye may be healed (οπως ιατητε hopōs iathēte). Purpose clause with οπως hopōs and the first aorist passive subjunctive of ιαομαι iaomai Probably of bodily healing (James 5:14), though ιαομαι iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.Availeth much “Has much force.” Present active indicative of ισχυω ischuō (from ισχυς ischus strength).In its working (ενεργουμενη energoumenē). Probably the present middle participle of ενεργεω energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
On the word μυστηριον mustērion see note on Matthew 13:11; and note on 2 Thessalonians 2:7; and note on Colossians 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Revelation 10:7; Revelation 13:18; Revelation 17:7, Revelation 17:9; Daniel 2:47. Probably the accusative absolute (Charles), “as for the mystery” (Robertson, Grammar, pp. 490, 1130), as in Romans 8:3. This item is picked out of the previous vision (Revelation 1:16) as needing explanation at once and as affording a clue to what follows (Revelation 2:1, Revelation 2:5). [source]