The Meaning of 2 Thessalonians 2:6 Explained

2 Thessalonians 2:6

KJV: And now ye know what withholdeth that he might be revealed in his time.

YLT: and now, what is keeping down ye have known, for his being revealed in his own time,

Darby: And now ye know that which restrains, that he should be revealed in his own time.

ASV: And now ye know that which restraineth, to the end that he may be revealed in his own season.

KJV Reverse Interlinear

And  now  ye know  what withholdeth  that  he  might be revealed  in  his  time. 

What does 2 Thessalonians 2:6 Mean?

Verse Meaning

When he was with them Paul had told the Thessalonians what was restraining the unveiling of the man of lawlessness (i.e, Antichrist, 2 Thessalonians 2:3; cf. 1 John 2:18). However, he did not restate the identity of the restrainer here. Nevertheless it seems that the Holy Spirit is the restraining influence in view. [1]
"To one familiar with the Lord Jesus" Upper Room Discourse, as Paul undoubtedly was, fluctuation between neuter and masculine recalls how the Holy Spirit is spoken of. Either gender is appropriate, depending on whether the speaker (or writer) thinks of natural agreement (masc. because of the Spirit"s personality) or grammatical (neuter because of the [2] noun pneuma; see John 14:26; John 15:26; John 16:13-14) ..." [3]
Posttribulationists, and some pretribulationists, have suggested other possible restrainers. These include the Roman Empire [4] and or the emperor, [5] God, [6] Antichrist, Satan, and human government. [7] Marvin Rosenthal, the "pre-wrath rapturist," believed the restrainer is Michael the archangel. [8] These suggestions do not fit Paul"s description. [9] Some scholars eventually confess ignorance. [10]
The Holy Spirit accomplishes His ministry of restraining lawlessness in the world mainly through the influence of Christians whom He indwells, specifically through their gospel preaching. [3]
"One of the distinctive features of the dispensation of grace in contrast to prior periods is the fact that the Holy Spirit indwells everyone who is regenerated. In the coming period of the kingdom on earth this divine blessing will also be a prominent feature and everyone who is saved will be indwelt by the Holy Spirit.
"There is little evidence that believers will be indwelt by the Spirit during the tribulation. The possibility of a universal indwelling of all believers in the tribulation is opposed by the revelation of 2 Thessalonians 2:7, that the one restraining the world from sin, i.e, the Holy Spirit, will be "taken out of the way" during the tribulation. Unrestrained evil characterizes the tribulation, though the lack of restraint is not total (cf. Revelation 7:2; Revelation 12:6; Revelation 12:14-16). The indwelling presence of the Holy Spirit in the saints in itself would contribute to the restraint of sin, and it, therefore, is taken away. The tribulation period, also, seems to revert back to Old Testament conditions in several ways; and in the Old Testament period, saints were never permanently indwelt except in isolated instances, though a number of instances of the filling of the Spirit and of empowerment for service are found. Taking all the factors into consideration, there is no evidence for the indwelling presence of the Holy Spirit in believers in the tribulation." [12]
Many interpreters use the absence of specific revelation about the Spirit"s indwelling during the Tribulation to their advantage. Some (e.g, normative dispensationalists) believe the silence argues for no indwelling. Others (e.g, progressive dispensationalists) believe it assumes that indwelling continues.

Context Summary

2 Thessalonians 2:1-12 - Untroubled By Threatening Rumors
The Apostle sets himself to correct certain erroneous impressions which had unsettled the church in Thessalonica. Notice how reverently he speaks of our Savior. Once and again he alludes to Him as the Lord Jesus Christ. He is surely coming, and as surely will His saints be gathered to Him, as the drops of moisture are drawn up from ponds and oceans, to cluster in the clouds in radiant beauty around the sun.
But certain events must take place first. There must be a great apostasy and the unveiling of "the mystery of lawlessness," which even at that time was already at work. First, the man of sin; then, the Son of man. First, He that set Himself forth as God; then, God manifest in the flesh. First, the revelation of sin; then, the revelation of perfect salvation. Daniel 11:36 seems to have suggested Paul's words, which have been applied to Nero or Caligula, to Judaism or the Papal Church, and to some future manifestation of Satanic hatred toward the Church of God. But whatever form it may assume, the coming of Jesus will absolutely destroy this power of Antichrist. Let us be warned by the doom of those that are involved in this great apostasy, and ever cherish the love of the truth of Christ, that we may be saved. [source]

Chapter Summary: 2 Thessalonians 2

1  Paul urges them to continue stedfast in the truth received;
3  shows that there shall be a departure from the faith,
9  and a discovery of Antichrist, before the day of the Lord comes;
15  repeats his exhortation to stand firm, and prays for them

Greek Commentary for 2 Thessalonians 2:6

That which restraineth [το κατεχον]
(το κατεχον — to katechon). [source]
And now you know [και νυν οιδατε]
“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]
that which restrains [holds back, κατεχον]
(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]
To the end that [εις το]
Another example of εις το — eis to and the infinitive for purpose. [source]
In his own season [εν τωι αυτου καιρωι]
Note αυτου — autou (his), not εαυτου — heautou (his own), revealed in his time, in the time set him by God. [source]
revealed in his time []
, in the time set him by God. [source]
What withholdeth [τὸ κατέχον]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
In his time [ἐν τῷ αὐτοῦ καιρῷ]
Better, in his own season, Not before his appointed season. [source]

Reverse Greek Commentary Search for 2 Thessalonians 2:6

Luke 4:42 Would have stayed him [κατειχον αυτον]
Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Luke 4:42 Sought after him [επεζητουν αυτον]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου — heōs autou right up to him.Would have stayed him (κατειχον αυτον — kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη — mē (not) after κατειχον — kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Romans 1:18 Hold [κατεχόντων]
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]
Romans 1:18 Hold down the truth [την αλητειαν κατεχοντων]
Truth (αλητεια αλητης — alētheiaα — alēthēs from λητω — a privative and λαντανω — lēthō or κατεχω — lanthanō to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and “hold it down in unrighteousness.” Their evil deeds conceal the open truth of God from men. Cf. 2 Thessalonians 2:6. for this use of katechō to hinder. [source]
Romans 1:18 Ungodliness [ασεβειαν]
Irreligion, want of reverence toward God, old word (cf. 2 Timothy 2:16). Unrighteousness (αδικιαν — adikian). Lack (α — a privative and δικη — dikē) of right conduct toward men, injustice (Romans 9:14; Luke 18:6). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, “might makes right”). Hold down the truth Truth (αλητεια αλητης — alētheiaα — alēthēs from λητω — a privative and λαντανω — lēthō or κατεχω — lanthanō to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and “hold it down in unrighteousness.” Their evil deeds conceal the open truth of God from men. Cf. 2 Thessalonians 2:6. for this use of katechō to hinder. [source]
2 Thessalonians 2:7 Letteth [κατέχων]
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]
2 Thessalonians 2:3 For it will not be [οτι]
There is an ellipse here of ουκ εσται — ouk estai (or γενησεται — genēsetai) to be supplied after οτι — hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι — Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον — ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια — Apostasia is the late form of αποστασις — apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η — hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον — prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:3 And the man of sin be revealed, the son of perdition [και αποκαλυπτηι ο αντρωπος της ανομιασ ο υιος της απωλειας]
First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:4 So that he sitteth in the temple of God [ωστε αυτον εις τον ναον του τεου κατισαι]
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]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in 2 Thessalonians 2:6 mean?

And now that which is restraining you know for - to be revealed him in - his time
καὶ νῦν τὸ κατέχον οἴδατε εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ

νῦν  now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
τὸ  that  which 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
κατέχον  is  restraining 
Parse: Verb, Present Participle Active, Accusative Neuter Singular
Root: κατέχω  
Sense: to hold back, detain, retain.
οἴδατε  you  know 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: οἶδα  
Sense: to see.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀποκαλυφθῆναι  to  be  revealed 
Parse: Verb, Aorist Infinitive Passive
Root: ἀποκαλύπτω  
Sense: to uncover, lay open what has been veiled or covered up.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἑαυτοῦ  his 
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
καιρῷ  time 
Parse: Noun, Dative Masculine Singular
Root: καιρός  
Sense: due measure.

What are the major concepts related to 2 Thessalonians 2:6?

Loading Information...