Book of 2 Thessalonians Chapter 2 Vs. 7

September 29, 2025

The Man of Lawlessness

2Th. 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

For...

γάρ

gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.

(I) When it stands by itself:

(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for [gár] that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for [gár] he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Cor. 5:2, 5:4).

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

mystery...

μυστήριον

mustḗrion; gen. mustēríou, neut. noun from mústēs (n.f.), a person initiated into sacred mysteries, which is from muéō, to initiate, learn a secret. A secret, or esoteric knowledge.

(I) Denotes in general something hidden or not fully manifest. 2Th. 2:7 speaks of "the mystery of iniquity" which began to work in secret and was not then completely disclosed or manifested.

(II) Some sacred thing hidden or secret which is naturally unknown to human reason and is only known by the revelation of God (Rom. 11:25; 1Cor. 4:1; 14:2; 15:51; Col. 2:2; 1Tim. 3:16; see 1Cor. 2:7).

(III) Paul speaks of the mystery of the relationship between Christ and His Church as being great (cf. Eph. 5:32). The Apostle speaks in 1Cor. 13:2 of a man understanding all mysteries, i.e., all the revealed truths of the Christian religion which is elsewhere called "the mystery of the faith" (1Tim. 3:9). In Mat. 13:11, "to them it is not given" means the mysteries of the kingdom of heaven are not revealed to them since they are not related to King Jesus. Mustḗrion denotes a spiritual truth couched under an external representation or similitude and concealed or hidden thereby unless some explanation is given (Mark 4:11; Luke 8:10; Rev. 1:20; 10:7; 17:5, 17:7, in their respective contexts).

(IV) In the writings of Paul, the word mustḗrion is sometimes applied in a peculiar sense to the calling of the Gentiles. In Eph. 3:3-6, the fact that Gentiles could be fellow-heirs and of the same body and partakers of Christ by the gospel is called the mystery and the mystery of Christ. In other generations, such a thing was not made known to the sons of man as it has been revealed to His Apostles and prophets by the Spirit (cf. Rom. 16:25; Eph. 1:9; 3:9; 6:19; Col. 1:26-27; 4:3).

of iniquity...

ἀνομία

anomía; gen. anomías, from ánomos, lawless. Lawlessness. In most cases in the NT it means not the absence of the Law, but the violation of Law, i.e., transgression or lawlessness. In the NT, it places stress, not in a subjective law that we ourselves create for our convenience, but chiefly in a divinely instituted Law.

(I) In 1Jn. 3:4, we have a statement which relates hamartía, the general word for sin, and anomía. A literal translation of this verse is: "Whosoever commits the sin [on a continual basis] also commits [continuously] lawlessness [anomían], and the sin is the lawlessness" (a.t.). Sin (hamartía) is missing the mark ordained by God and not by us. God has placed in our hearts an innate knowledge of what is good and evil. There may not be any specific law which we violate when we sin, but that does not make sin any less sinful. Crucial to the understanding of all this is Rom. 2:15, ". . . the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another." The nonexistence of a specific law forbidding an act or a life of sinfulness does not absolve a person from being lawless.

(II) By implication, therefore, anomía is sin, iniquity, unrighteousness (Mat. 23:28; 24:12; Rom. 4:7; see Sept.: Psm. 32:1, where anomía is paralleled with hamartía). Rom 6:19, ". . . for as ye have yielded your members servants to uncleanness and to iniquity [anomía] unto iniquity [anomían]" means you were obedient to depraved desires so as to work iniquity. There may not be a specific law against depraved or lustful desires, but nevertheless they are sin (2Cor. 6:14; Tit. 2:14). In Heb. 1:9, "Thou hast . . . hated iniquity [anomían, used collectively]." In Heb. 8:12 and Heb. 10:17, the sins and iniquities (anomíai) are coupled together (also Sept.: Jer. 31:34). He who works or does iniquity (anomían) is a worker of iniquity, meaning a wicked, impious person (Mat. 7:23; 13:41; Sept.: Job 31:3; Psm. 5:6). In 2Th. 2:7, we have the phrase, "The mystery of iniquity [anomías]," meaning the resistance of people to come to Christ. Their resistance, however, will not hinder Christ in executing His plan in making His appearance visible (2Th. 2:8). See also Sept.: Exo. 34:7; Isa. 6:7; Ezk. 8:6; 18:12, 18:20; 33:12.

Syn.: paranomía, transgression; hamártēma, individual sin; hamartía, sin; kríma, condemnation; opheílēma, debt; égklēma, indictable crime; athétēsis, acting contrary to accepted custom; adikía, unrighteousness adíkēma, a wrong, injury, misdeed; ponēría, wickedness, ho ponērós one of the designations of the devil; parábasis, an overstepping, transgression; paráptōma, sidestepping; plánē, a wandering or forsaking of the right path; agnóēma, a sin of ignorance; hamártēma, evil deed; asébeia, impiety; parábasis, transgression.

Ant.: tó díkaion, that which is just; dikaiosúnē, righteousness; euthútēs, righteousness; dikaíōsis, the act of justifying; dikaiokrisía, righteous judgment.

doth already...

ἤδη

ḗdē; adv. of time. Now, even now, already.

(I) In reference to time past and pres., marking an action as completed. Now, already, by this time (Mat. 3:10; 5:28; 14:15; 24:32; Mark 15:42, 15:44; Luke 7:6; John 3:18; 4:35; 11:39). In 1Jn. 4:3, "now even already"; Php. 4:10, "now at length" (author's translations).

(II) By implication, of the immediate future, now, presently, soon (Rom. 1:10, "if perhaps I may shortly [or at length] be prospered to come" [a.t.]); already, i.e., without mentioning or insisting upon anything further (1Cor. 6:7).

Syn.: nún, now; nuní, now in logical conclusion; árti, just now, this moment in contrast to the past; apárti and loipón, from now, henceforth.

Ant.: oudépote, never.

work:...

ἐνεργέω

energéō; contracted energṓ, fut. energḗsō, from energḗs, in work, operative, active. To be at work, to be effective, operative.

(I) To work, be active, produce an effect, spoken of things (Mat. 14:2; Mark 6:14, the power of miracles, works, "miracles are wrought by him" [a.t.]; see Eph. 1:20; 2:2; Php. 2:13). With the dat. of person (Gal. 2:8, ho energḗsas Pétrō eis, "he that wrought effectually in Peter" means He who effected in the case of Peter that he should be the apostle of the Jews, effected also in my case that I should go to the Gentiles [cf. Gal. 2:7; Sept.: followed by the dat. Pro. 31:12]).

(II) Trans., to work, to effect, produce, followed by the acc. spoken of persons (1Cor 12:6, ho energṓn tá pánta, "which worketh all"; see 1Cor 12:11; Gal. 3:5; Eph. 1:11; Php. 2:13; Sept.: Pro. 21:6; Isa. 41:4).

(III) Mid., to show activity, i.e., to work, be active, operate, spoken only of things (Rom. 7:5; 2Cor. 1:6; 4:12; Gal. 5:6; Eph. 3:20; Col. 1:29; 1Th. 2:13; 2Th. 2:7). In the part. energouménē as adj., working, effective (Jas. 5:16, "an effective supplication" [a.t.]).

Deriv.: enérgēma, operation, working, an effect.

Syn.: ergázomai, work; katergázomai, to achieve, effect by toil; douleúō, work; poiéō, to do; dunatéō, to be powerful, be able; ischúō, to prevail, able to do; epiteléō, accomplish, perform; prássō, to execute, accomplish; kámnō, to toil.

Ant.: eukairéō, to have leisure; scholázō, to be at leisure; katargéō, to abolish, cease; kenóō, to empty, make of no effect; athetéō, to annul; akuróō, to make void.

only...

μόνον

mónon; adv., neut. of mónos, alone. Only, alone (Mat. 5:47; 9:21; Mark 5:36; Acts 18:25; 1Cor. 7:39; Gal. 1:23; Heb. 9:10). After ei mḗ, if not (Mat. 21:19; Mark 6:8; Acts 11:19). With a neg. such as mḗ, not, meaning not only, simply (Gal. 4:18; Jas. 1:22). In antithesis or gradation followed by allá, but (Acts 19:26; Php. 2:12); with allá kaí, but also (Mat. 21:21; John 5:18; 11:52; 13:9; Acts 21:13; Rom. 1:32; Heb. 12:26). With the neg. ou, not, meaning not only, simply this or that (Jas. 2:24).

Syn.: plḗn, howbeit, except that.

he who now letteth...

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; harpázo, to catch.

Ant.: ekdídōmi, to give up, surrender; apolúō, to dismiss; epitrépō, to allow, let, give liberty; apotíthēmi, 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.

ἄρτι

árti; adv. of time. Now.

(I) Now, at present, at this moment (Mat. 3:15, "Suffer it to be so now," for the present; Mat. 26:53; John 9:19, 9:25; 13:7, 13:33, 13:37; 16:12, 16:31; 1Cor. 13:12; 16:7; Gal. 1:9-10; 4:20; 2Th. 2:7; 1Pet. 1:6, 1:8). In 1Cor. 4:11, "the present time" (a.t.). See also John 2:10; 16:24; 1Cor. 4:13; 8:7; 15:6; 1Jn.2:9.

(II) Now, already, spoken of a time just elapsed (Mat. 9:18; Rev. 12:10).

(III) Now, lately (1Th. 3:6).

(IV) héōs árti (héōs, until), meaning until now, to this present time (Mat. 11:12, "until now," up to the present moment; John 5:17).

(V) ap’ árti from apó, from this present time, henceforward (Mat. 23:39; 26:29; John 1:51).

Deriv.: apárti, henceforth; artigénnētos, just born; ártios, complete, perfect.

Syn.: tó loipón (tó, the; loipón, remainder), for the remaining time; apó toú nún, (apó, from; toú nún, the now), from the now; áchri toú deúro (áchri, until; toú deúro, hitherto), until the present; nún, now present, present; nuní, just now; ḗdē, already; apárti, from now.

Ant.: ékpalai, of old, of a long time; ap’archḗs, from the beginning; pántote, always; apó ktíseōs, (apó, from, ktíseōs, creation), from the creation.

will let, until...

ἕως

héōs; adv. of time and place. In the NT, used as:

(I) An adv.:

(A) Until, used as a prep. meaning unto, as long as, marking the continuance of an action up to the time of another action and followed by the indic., subjunctive, or opt. according to whether the latter action is certain or uncertain. (1) Followed by the indic. of a past action (Mat. 2:9; 24:39); of a fut. action where the earlier Gr. preferred the subjunctive but later writers use the fut. So also with érchomai (II, A), to come, in a fut. sense (Luke 19:13; John 21:22-23; 1Tim. 4:13). (2) Followed by the aor. subjunctive with án, if, where the latter action is only probable (Mat. 2:13; 5:18, 5:26; 10:11; 12:20; Mark 9:1; 12:36; Luke 9:27; 13:35; 21:32; 1Cor. 4:5; Jas. 5:7; Sept.: Job 27:5). With án suppressed (Mark 6:45; 14:32; Luke 15:4; 17:8; 2Th. 2:7; Heb. 10:13; Rev. 6:11; 20:5).

(B) By implication, meaning as long as, while, during the continuance of another action until it ends (John 9:4; 12:35-36).

(II) As a prep. governing the gen. in later writers, until or unto, marking a terminus and spoken both of time and place:

(A) Of time: (1) Followed by the gen. of a noun of time (Mat. 26:29, until that day; Mark 15:33; Luke 1:80; Acts 28:23; 1Cor. 16:8; Sept.: 2Sam. 6:23; Ezra 9:4); by the gen. of person or event (Mat. 1:17; 28:20; Luke 11:51; 16:16). (2) Followed by the gen. of a pron. such as (a) Héōs hoú (hoú meaning of which, the gen. sing. of hós, implying chrónou, of time), until what time, until when, meaning simply "until," with the indic. or subjunctive. Followed by the indic. (Mat. 1:25; 13:33; Acts 21:26); by the subjunctive aor. without an, if (Mat. 14:22; 17:9; 18:30; 26:36; Luke 12:50, 12:59; 24:49; John 13:38; Acts 23:12, 23:14, 23:21; Sept.: Ecc. 2:3). (b) Followed by hótou, héōs hótou, the hótou referring to chrónou, time, meaning until when, until (Mat. 5:25; John 9:18); by the subjunctive, without án (Luke 13:8; 15:8; 22:16, 22:18). (3) Followed by an adv. of time, with or without the gen. art. toú, as héōs toú nún (nún, now), until now (Mat. 24:21; Mark 13:19; Sept.: Gen. 46:34); héōs tḗs sḗ, until today (Mat. 27:8; Rom. 11:8); héōs sḗmeron without the def. art. (2Cor. 3:15); héōs árti (árti, now), until now (Mat. 11:12; John 2:10); héōs póte (póte, when), until when or how long (Mat. 17:17; Mark 9:19; John 10:24; Sept.: 2Sam. 2:26; Psm. 13:2).

(B) As a prep. it is also spoken of place, as far as, unto. (1) In various constructions: (a) Followed by the gen. of place (Mat. 11:23, "unto heaven"; Mat. 24:31; 26:58; Luke 2:15; 4:29; Acts 1:8; 11:22; 23:23; 26:11, to and even into foreign cities with the meaning of eis , unto). So also with the gen. of person as marking a place (Luke 4:42). (b) Followed by an adv. of place, héōs ánō (ánō, up), "up to the brim" (John 2:7); with kátō, down, héōs kátō, to the bottom (Mat. 27:51); with ésō, inside, héōs ésō (Mark 14:54), even into; with hṓde, here, héōs hṓde (Luke 23:5), to this place. (c) Followed by a prep. associated with a noun in the acc. case such as héōs eis (eis, into) Bēthanían, as far as into Bethany (Luke 24:50). Also with éxos , outside, as far as going outside the city or beyond the border of the city, completely out of the city (Acts 21:5). (2) Figuratively, followed by the gen. of a term or limit marking extent (Mat. 26:38, "until death" [a.t.]; Mark 6:23; Luke 22:51; Sept.: Jon. 4:9). Also followed by the gen. of person (Mat. 20:8, "until the first ones" [a.t.]). See John 8:9; Acts 8:10; Rom. 3:12, "not so much as one" (a.t.).

Syn.: méchri, up to a certain point; áchri, until.

he be taken...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen_21:3, Gen_21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19) division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

(II) As implying origin through an agency specially exerted, to be made, created, equal to poioúmai, the mid. pass. of poiéō, to make or to do.

(A) Spoken of the works of creation (John 1:3,1:10; 1Cor. 15:45; Heb. 4:3; 11:3; Sept.: Gen. 2:4; Isa. 48:7).

(B) Of works of art (Acts 19:26, "with hands").

(C) Of miracles and the like, to be wrought, performed (Mat. 11:20; Acts 4:22; 8:13); with diá, through or with (Mark 6:2; Acts 2:43; 4:16); with hupó, by (Luke 9:7; 13:17).

(D) Of a promise, plot to be made (Acts 26:6; 20:3); of waste, apṓleia, loss, waste (Mark 14:4).

(E) Of the will or desire (thélēma) of someone, to be done, fulfilled; (Mat. 6:10; 26:42; Luke 11:2; Acts 21:14); aítēma, petition, request (Luke 23:24).

(F) Of a meal, to be prepared, made ready (John 13:2); of a judicial investigation, to be made, initiated (Acts 25:26); so also of a change of law (Heb. 7:12, 7:18).

(G) Of particular days, festivals to be held or celebrated (Mat. 26:2; John 2:1; 10:22; Sept.: 2Kgs. 23:22).

(H) Of persons advanced to any station or office, to be made, constituted, appointed (1Cor. 1:30; Col. 1:23, 1:25; Heb. 5:5; 6:20); so also with epánō, upon (Luke 19:19).

(I) Of customs, institutes to be appointed, instituted (Mark 2:27, the Sabbath; Gal. 3:17, the existing law).

(J) Of what is done to or in someone (Luke 23:31, "what shall be done in the dry?"; Gal. 3:13, "being [himself] made a curse for us," i.e., suffering the penalty to which we were subject).

Deriv.: geneá, age, generation, nation; génesis, generation, nature; génos, generation, kind, offspring; goneús, a parent; diagínomai, to intervene, to elapse, pass; epigínomai, to spring up, blow; paragínomai, to be present; progínomai, to happen before.

Syn.: érchomai, to come; apérchomai, to come away from; hḗkō, to come, be present; aphiknéomai, to arrive at a place; enístēmi, to stand in, be present; ephístēmi, to stand by or over; katantáō, to come to, over against; parístēmi, to stand by or near; phérō, to come, to bring; phthánō, to come upon, arrive at; proseggízō, to come near; diateléō, to bring through to an end; ménō, to abide; epioúsa, the next day, used as a verb meaning to come, arrive; auxánō, to grow or increase, to become something that one was not; phúō, to produce, grow; hupárchō (G5225), to exist, to continue to be what one was before; eimí, to be; diérchomai, to pass through or over; apérchomai, to go away; diabaínō, to step across or over; metabaínō, to pass over from one place to another; parágō, to pass by or away; diaperáō, to pass over; diodeúō, to travel through or along; chōráō, to pass, retire; katargéō, to do away with, abolish; paroíchomai, to have passed by, be gone; anachōréō, to withdraw; chōréō, to have place; phthánō, to arrive, catch up; parístēmi, to be pressed, arrive; sumbaínō, to come to pass; prokóptō, to advance from within.

Ant.: paúō, to stop, make an end; dialeípō, to leave between or an interval; hēsucházō, to be quiet, still; kopázō, to cease, to be tired; aphíēmi, to let go, cease to be; katapaúō, to cease; katargéō, to render inactive; parérchomai, to pass by, in regard to time.

out of...

ἐκ

ek; before a vowel, ex. Prep. governing the gen., primarily meaning out of, from, of, as spoken of such objects which were before in another. However, apó, of or from, is used of such objects as before were on, by or with another, but are now separated from it, i.e., they are not in it, to which ek corresponds. If something is in something else, then the separation from it is expressed with ek, out of, while if it is near it, on it, with it, then apó is used. Ek is used either in respect of place, time, source, or origin. It is the direct opposite of eis, into or in.

(I) Of place, which is the primary and most frequent use, meaning out of, from.

(A) After verbs implying motion of any kind, out of or from any place or object, e.g., verbs of going, coming, sending, throwing, following, gathering, separating, removing, and the like (Mat. 2:6, 2:15, "Out of Egypt"; Mat. 7:5; 13:49, "the evil ones from among the righteous" [a.t. {also Mat. 13:52; 17:5; 24:17}]; Mark 1:11, "a voice came out of heaven" [a.t.]; Mark 9:7; 11:8; 13:15, "to take anything out of his house" [also Mark 13:27; 16:3]; Luke 2:4; 10:18; 17:24; 23:55; John 1:19; 2:15; 13:1; Acts 23:10; 27:29-30; Rom. 11:24; 2Th. 2:7, "be taken away" [a.t.]; Heb. 3:16; Rev. 2:5). With a gen. of person, out of or from whose presence, number, any person or thing proceeds (Mark 7:20, "that which proceeds out of the man" [a.t.]; John 8:42; Acts 3:22-23; 19:34; 20:30; 1Cor. 5:13; Heb. 5:1; 1Jn. 2:19). Spoken also of persons out of whom demons are cast or depart (Mark 7:26, 7:29; 9:25; Luke 4:35). Here it is interchanged with apó, as in Luke 4:41; 8:3, 8:33. In Heb. 7:5, "to come forth out of the loins" (a.t.) of someone means to be born to him (see Heb. 7:10; Sept.: Gen. 35:11; 2Chr. 6:9).

(B) After verbs implying direction, out of or from any place, thus marking the point from which the direction sets off or tends (Luke 5:3, "He taught . . . from out of the boat" [a.t.], i.e., from the boat or while in the boat; Mark 11:20 [cf. Job 28:9; John 19:23; Acts 28:4]). In Rev. 19:2, "at her hand" is ek tḗs cheirós autḗs, meaning God has avenged or taken vengeance from her. See Sept.: Gen. 9:5; 1Sam. 24:16; 2Sam. 18:19; 2Kgs. 9:7. In Rev. 15:2, those who become conquerors over the beast. As implying the direction in which one is placed in respect to a person or thing, as to sit, stand, or be ek dexiás, right hand side, or ex euōnúmōn, the left hand side, where in Eng. we use at or on (Mat. 20:21, 20:23; 22:44; 25:33; 26:64; Mark 10:37; Luke 1:11; Acts 2:25, 2:34; Heb. 1:13; Sept.: Exo. 14:22, 14:29; 1Sam. 23:19, 23:24; Psm. 16:8).

the way...

μέσος

mésos; fem. mésē, neut. méson, adj. Middle, in the midst. Used of time or place (Mat. 10:16; 14:24; 18:2; 25:6; Mark 6:47; Luke 10:3; 21:21; 23:45; John 1:26; 19:18; Acts 1:18; 26:13; Php. 2:15; Rev. 1:13). With the neut. art. to, the middle part, the midst (Mat. 14:6; Mark 3:3; John 20:19, 20:26). Used with different prep. as follows: ek, from, meaning from the midst, from among, away (Mat. 13:49; Acts 17:33; 23:10; 1Cor. 5:2; 2Cor. 6:17; Col. 2:14; 2Th. 2:7); aná, up, meaning in or through the midst, between (Mat. 13:25; Mark 7:31; 1Cor. 6:5; Rev. 7:17); diá, through, meaning through the midst (Luke 4:30; 17:11; John 8:59); eis, into, and the art. meaning in or into the midst (Mark 14:60; Luke 4:35; 5:19; 6:8); en, in, meaning in the midst, among (Mat. 10:16; 14:6; 18:2, 18:20; Mark 9:36; Luke 2:46; 8:7; 10:3; 22:27, 22:55; 24:36; John 8:3; Acts 1:15; 2:22; 4:7; 17:22; 27:21; 1Th. 2:7; Heb. 2:12; Rev. 1:13; 2:1; 4:6; 5:6; 6:6).

Deriv.: mesēmbría, midday; mesítēs, mediator, one standing in the middle, a go-between; mesonúktion, midnight; mesótoichon, a partition, middle wall; mesouránēma, mid-sky, midst of heaven; mesóō, to be in the middle; metaxú, in the midst of.

Ant.: ákron, the extremity; éschatos, farthest, final; télos, the end; kráspedon, a fringe or tassel, border, hem.

Book of 2 Thessalonians