Book of 2 Thessalonians Chapter 2 Vs. 6

September 28, 2025

 He that witholdeth

2Th. 2:6 "And now ye know what withholdeth that he might be revealed in his time."

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark. 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

now...

νῦν

nún; adv. Now, also nuní as strengthened by the demonstrative i (iota).

(I) Used as an adv. of time:

(A) Now, at the actual present time (Luke 6:21, 6:25; John 4:18; 12:27; 16:22; 17:5, 17:7; Acts 2:33; 10:33; 26:6; 1Cor. 16:12; Gal. 2:20; 1Jn. 2:18; Sept.: Jos. 14:11; Isa. 48:7).

(B) Used as a direct antithesis to something done in time past with the particle dé, but (Luke 16:25; Gal. 4:9; Eph. 5:8; Php. 3:18; Heb. 9:26; Jas. 4:16); allá, but (Luke 22:36), but now. Also in antithesis to something fut. for emphasis (Mark 10:30, "now," at this time, as opposed to the coming time). With the art. ho, the, and nún, as an adj. meaning the now existing, the present (Rom. 3:26; 8:18; 2Cor. 8:14; Gal. 4:25; 1Tim. 4:8; 2Tim. 4:10; 2Pet. 3:7). In Luke 1:48 and 2Cor. 5:16, we have apó toú nún (apó, from; toú the gen. of tó [neut. def. art.]) referring to time and meaning from now on, henceforth. In Rom. 8:22 and Php. 1:5, áchri toú nún (áchri, till; toú nún, implying chrónou, time), until now; with héōs, till, instead, héōs toú nún, until now (Mat. 24:21; Mark 13:19). Tó nún échon (neut. part. of échō, meaning as it now is, for the present (Acts 24:25).

(C) In reference to time just past, meaning now, just now, even now (Mat. 26:65; John 11:8; 13:31; 14:29; 21:10; Acts 7:52; Rom. 5:11).

(D) In reference to fut. time just at hand, now, even now, presently, immediately (John 12:31; Acts 13:11; Php. 1:20). As implying what is immediately to take place (John 16:5, 16:32; Acts 26:17).

(II) Used as a particle of transition or continuation meaning now.

(A) As marking a present condition, in the present state of things, as things are (Luke 2:29; 11:39; Acts 3:17; 20:25; Rom. 5:9; 2Cor. 7:9; Col. 1:24). Used also in antithesis, nuní dé, (1Cor. 13:13); also preceded by ei, if (Luke 19:42; John 8:40; 1Cor. 7:14).

(B) Used to imply that one thing follows now out of another, thus marking a conclusion, inference, equal to "now then," "now therefore," equivalent to "since these things are so" (Acts 12:11; 16:36; 22:16; 23:15). Used interrogatively (Acts 15:10); as a conclusion, nún ára, therefore, now therefore (Rom. 8:1).

(C) Also for emphasis in commands and exhortations implying that what is to be done should be done now, at once, on the spot (Mat. 27:42-43; John 2:8; Acts 7:34; Jas. 4:13; 5:1; 1Jn. 2:28).

Syn.: ḗdē, already, now, with a suggested reference to some other time or to some expectation; árti, expressing coincidence and holding strictly to the present time, just now, this moment (in contrast to the past); apárti and sometimes as two words ap’ árti, from now on, henceforth; loipón, from now.

Ant.: oudépote, not at any time; mēdépote, never, but not as strong as oudépote; oudépō, never; oúpō, not yet; pṓpote, not at any time, never yet.

ye know...

εἴδω

eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.

(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal. 5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.

(A) Followed by the acc. of person or thing (Mat 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat. 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.

(B) Metaphorically spoken of the mind meaning to perceive by the senses, to be aware of, to remark (Mat. 9:2, 9:4; Luke 17:15; John 7:52; Rom. 11:22). Followed by hóti, that (Mat. 2:16; 27:24; Mark 12:34; Acts 12:3; 16:19; Gal. 2:7, 2:14; Sept.: Jos. 8:14; Job 32:5; Ecc. 2:12-13; Isa. 6:9).

(C) To see, i.e., to experience either good (meaning to enjoy) or evil (meaning to suffer), followed by the acc. referring to death in Luke 2:26; Heb. 11:5. Sept.: Psm. 89:48, óptomai, same as optánomai, corruption (Acts 2:27, 2:31; 13:35; Sept.: Psm. 16:10); pénthos, grief, mourning (Rev. 18:7). In 1Pet. 3:10, "see good days"; Sept.: Psm. 34:12. In John 3:3, to see and enjoy the privileges of the divine kingdom (cf. Sept.: Psm. 27:13; Ecc. 6:6).

what withholdeth...

κατέχω

katéchō; fut. kathéxō, 2d aor. katéschon, from katá, an intens., and échō, to have, hold. Hold fast, retain, or hold down, quash, suppress.

(I) In a spiritual sense (Luke 8:15; 1Cor. 11:2; 15:2; 1Th. 5:21; Heb. 3:6, 3:14; 10:23 [cf. Rom. 7:6]).

(II) To possess (1Cor. 7:30; 2Cor. 6:10).

(III) To take possession, seize (Mat. 21:38 [{TR} cf. John 5:4, a disease]).

(IV) To occupy a place (Luke 14:9).

(V) To detain, retain (Luke 4:42; Phm. 1:13; Sept.: Gen. 24:56; 42:19).

(VI) To suppress, restrain, hinder, withhold (2Th. 2:6-7 [cf. Rom. 1:18]).

(VII) With the prep. eis, to bring a ship toward the shore (Acts 27:40).

Deriv.: akatáschetos, not to be restrained; katáschesis, possession.

Syn.: kratéō, to hold fast; sunéchō, to hold together, keep; ktáomai, to procure for oneself; sullambánō, to take hold of; sunarpázō, to seize, catch; lambánō, to lay hold of; katalambánō, to apprehend; piázō, to lay hold of forcefully; harpázō, to catch.

Ant.: ekdídōmi, to give up, surrender; apolúō, to dismiss; epitrépō, to allow, let, give liberty; apotíthēmi (G659), to put away from oneself; chōrízō, to separate; exaírō, to put away from the midst; methístēmi, to remove; apostréphō, to turn away; apōthéomai, to thrust away; lúō, to loose; exapostéllō, to send forth; ekbállō, to cast out; apotássomai, to send away.

While the Thessalonians already had been taught and thus knew what was restraining the coming of the Antichrist, Paul does not say specifically in this letter; thus many suggestions have been made to identify the restraining force of verses 6-7.

These include: (1) human government; (2) preaching of the gospel; (3) the binding of Satan; (4) the providence of God; (5) the Jewish state; (6) the church; (7) the Holy Spirit; and (8) Michael.

that he...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

Whatever now restrains the Antichrist of verses 3-4, 8-10 from being revealed in the fullness of his apostasy and evil, must be more than human or even angelic power. The power that holds back Satan from bringing the final apostasy and unveiling of his Satan-possessed false Christ must be divinely supernatural.

might be revealed...

ἀποκαλύπτω

apokalúptō; fut. apokalúpsō, from apó, from, and kalúptō, to cover, conceal. Literally, to remove a veil or covering exposing to open view what was before hidden. To make manifest or reveal a thing previously secret or unknown (Luke 2:35; 1Cor. 3:13). Particularly applied to supernatural revelation (Mat. 11:25, 11:27; 16:17; 1Cor. 2:10). See Mat. 10:26; Luke 17:30; John 12:38; Rom. 1:17-18; 8:18; 1Cor. 14:30; Gal. 1:16; 3:23; Eph. 3:5; Php. 3:15; 2Th. 2:3, 2Th. 2:6, 2Th. 2:8; 1Pet. 1:5, 1:12; 5:1.

Deriv.: apokálupsis, disclosure, revelation.

Syn.: chrēmatízō, to give divine instruction; apostegázō, to unroof, uncover; anakalúptō, to unveil, discover, open up; emphanízō, to manifest; anaptússō, to unroll, open up.

Ant.: epikalúptō, to conceal, cover; perikalúptō, to cover all around; peribállō, to clothe around; ependúō, to place clothing upon, to invest upon oneself; sugkalúptō, to cover or conceal closely; krúptō, to hide; apokrúptō, to hide from someone.

It must be God’s power in operation that holds back Satan, so that the man of sin, the son of destruction, won’t be able to come until God permits it by removing the restraining power. The reason for the restraint was so that Antichrist would be revealed at God’s appointed time and no sooner, just as was Christ (Gal. 4:4) because God controls Satan.

in...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

his...

ἑαυτού

heautoú; contracted hautoú, fem. heautḗs contracted hautḗs, neut. heautoú contracted hautoú, acc. masc. heautón, fem. heautḗn, neut. heautó, a 3d person. reflexive pron. Of himself, herself, or itself.

(I) In the 3d person. sing. and pl. (Mat. 8:22; 27:42; Luke 9:25; John 5:18).

(II) As a general reflexive standing also for the 1st and 2d persons. For 1st person pl. hēmṓn autṓ, meaning ourselves (Rom. 8:23; see also 1Cor. 11:31; 2Cor. 1:9; 10:12, 10:14; 1Jn. 1:8). For the 2d person sing. masc. seautoú, fem. seautḗs, neut. seautoú, meaning thyself (Rom. 13:9, hōs heautón, "as thyself"). Also for 2d person pl., humṓn autṓn, yourselves (1Cor. 6:19, ouk esté heautṓn). See also Heb. 10:34.

(III) Pl. in a reciprocal sense for allḗlōn, e.g., légontes prós heautoús, i.e., prós allḗlous, to one another, one to another (Mark 10:26; John 12:19; Rom. 1:24; Col. 3:13, 3:16; Jude 1:20).

(IV) With prep.:

(A) Aph’ heautoú (apó III, B, 3], from), of oneself, meaning of one's own accord, by his own authority (Luke 12:57; 21:30; John 5:19; 15:4).

(B) Di’ heautoú (with diá, through or by itself) meaning through, by itself, in its own nature (Rom. 14:14).

(C) En heautṓ (en, in) meaning in himself, in mind, generally (Mat. 13:21; Mark 5:30; 9:50; John 11:38; Acts 10:17; 1Jn. 5:10). Also légō en heautṓ (légō, to say, or with the aor. eípon, to say or said within oneself), meaning to think (Mat. 3:9; 9:3, 9:21; Sept.: Est. 6:6; Psm. 36:1). Also in one's own self, person, nature (John 5:26; 6:53; Eph. 2:15). In the phrase gínomai en heautṓ, to become in oneself, to become (Acts 12:11), and sometimes with érchomai, to come, eis heautón (Luke 15:17).

(D) Ex heautoú (with ex or ek, of), meaning of or by oneself (2Cor. 3:5).

(E) Kath’ heautón (with katá, according to or by) meaning by himself, alone (Acts 28:16, see Acts 28:30; Jas. 2:17, faith in itself).

(F) Meth’ heautoú (with the prep. metá, with) meaning with oneself, alone with (Mat. 12:45; Mark 8:14).

(G) Par’ heautṓ (with the prep. pará, by, near or with) meaning by himself at home (1Cor. 16:2).

(H) Prós heautón (with prós, toward) meaning to one's house, home (Luke 24:12; John 20:10; Sept.: Num. 24:25). With the meaning of, with, or in himself, i.e., in mind, in thought (Luke 18:11).

time...

καιρός

kairós; gen. kairoú, masc. noun. Season, opportune time. It is not merely as a succession of minutes, which is chrónos, but a period of opportunity (though not necessity). There is really no Eng. equivalent to the word kairós, appropriate or opportune time, which when used in the pl. with chrónoi (times), is translated as "seasons," times at which certain foreordained events take place.

(I) Fit time, proper season.

(A) Generally equivalent to opportunity, occasion (Acts 24:25; Rom. 13:11; 2Cor. 6:2; Gal. 6:10; Eph. 5:16; Col. 4:5; Heb. 11:15; see John 7:6).

(B) Appointed time, set time, certain season, equivalent to a fixed and definite time or season. Followed by the gen. (Mat. 13:30, "in the time of harvest," i.e., the usual season; Mat. 21:34, 21:41; Mark 11:13; Luke 1:20; 8:13; 19:44; Acts 3:19, "times of refreshing" or appointed of God; 2Tim. 4:6; Heb. 9:10; 11:11; Sept.: Ecc. 3:1 ff.); by the gen. of person or a pron. as "my time," as appointed of God, e.g., in which I am to suffer (Mat. 26:18) or accomplish any duty (Luke 21:24, "the times [or seasons] of the Gentiles"; John 7:6, 7:8; 2Th. 2:6; Rev. 11:18). In Gal. 6:9, "one's own due time" (a.t.); see 1Tim. 2:6; 6:15; Tit. 1:3. With a demonstrative art. or pron. as ho nún, the present season or opportunity; hoútos, this; ekeínos, that time, i.e., definitely marked out and expressed (Mat. 11:25; 12:1; 14:1; Mark 10:30; Luke 13:1; 18:30; Acts 12:1; Rom. 3:26; Rom. 8:18; 11:5; 2Cor. 8:14; Eph. 2:12). Kairós éschatos (éschatos, last), last time, season, opportunity (1Pet. 1:5); kairoí hústeroi (hústeroi, later, final), latter or final times (1Tim. 4:1); kairós enestēkṓs, perf. part. of enístēmi, to be present, the present time (Heb. 9:9). Generally (Mark 12:2, at the proper season; Acts 17:26; Gal. 4:10; 2Tim. 4:3, time appointed of God; Rev. 12:12, a short time to use). With a prep., e.g., áchri, until, áchri kairoú, for or during a certain season (Luke 4:13; Acts 13:11); en, in, en kairṓ, in due time (Mat. 24:45; Luke 20:10; 1Pet. 5:6; see Acts 7:20); katá, according as, katá kairón, at the set time (John 5:4; Rom. 5:6; see Acts 19:23; Rom. 9:9); pró, before, pró kairoú, before the proper time (1Cor. 4:5); prós, toward, prós kairón, for a season (Luke 8:13; 1Cor. 7:5); prós kairón hṓras, hour, meaning for a short time (1Th. 2:17). In allusion to the set time for the coming of the Messiah in His kingdom or for judgment (Mat. 8:29; 16:3; Mark 1:15; 13:33; Luke 12:56; 21:8; Acts 1:7; Rom. 13:11; 1Cor. 7:29; Eph. 1:10; 1Th. 5:1; 1Pet. 1:11; 4:17; Rev. 1:3; 22:10). In the pl., kairoí is used in an absolute sense of times and circumstances appointed of God (2Tim. 3:1).

(II) Generally meaning time, season, equivalent to chrónos.

(A) In Luke 21:36 and Eph. 6:18, although chronological time is involved, a judgment of the propriety of the time is implied. That one should pray at any time is discerned as being the proper time.

(B) A season of the year as kairoí karpophóroi, fruitful, fruitful seasons (Acts 14:17).

(C) In a prophetic style as used for a year (Rev. 12:14, three and one-half years [cf. Rev. 12:6 in allusion to Dan. 7:25, where kairoí, times, also stands for two years]).

Deriv.: akairéomai, to lack opportunity; akaírōs, inopportunely, out of season; eúkairos, well- timed; próskairos, recent, temporary, temporal, for a season.

Syn.: chrónos, time, duration of a period; hṓra, hour, used sometimes with the meaning of season, opportunity; hēméra, day as a point in time, era.

God has a time schedule when all of these things will happen. The man of sin cannot appear and do these things, until the Lord gives him permission to go ahead. Satan cannot do anything without permission from God to do it. Satan is not in control, the Lord is. The Antichrist will appear on the scene, when God gets ready for him to and not one minute earlier.

Book of 2 Thessalonians