9. οὗἐστὶνἡπαρουσίακτλ.] a second relative clause resuming the ὅν of v. 8, and describing the working of the lawless one, as the former had described his doom. As the Lord Jesus has His Parousia, the lawless one has his (cf. Revelation 17:8 τὸθήριον ... πάρεσται), in which he shows himself the representative and instrument of Satan. Th. Mops.: ‘ adparebit ille Satana sibi inoperante omnia.’ Beng.: ‘ ut ad Deum se habet Christus, sic e contrario ad Satanam se habet antichristus, medius inter Satanam et perditos homines.’ As distinguished from δύναμις potential power, ἐνέργεια is power in exercise, operative power (‘ potentia, arbor: efficacia, fructus,’ Calv. on Ephesians 1:19), and except here and in v. 11 is always confined in the N.T. to the working of God; cf. especially with the present passage Ephesians 1:19 f. κατὰτὴνἐνέργειαν ... ἣνἐνήργηκενἐντῷχριστῷ, and for a similar use in the inscriptions with reference to the pagan gods cf. O.G.I.S. 262, 4 (3./a.d.) προσενεχθέντοςμοιπερὶτῆςἐνεργείαςθεοῦΔιὸςΒαιτοκαίκης. ἐνπάσῃδυνάμει ... ψεύδους] the sphere in which the parousia of the lawless one makes itself known; cf. Matthew 24:24, Mark 13:22, also Revelation 13:14; Revelation 19:20. As regards construction both πάσῃ and ψεύδους belong to all three substantives, ψεύδους being best understood as a gen. of quality (cf. John 8:44), without however excluding the further thought of effect, aim. False in themselves, the works spoken of lead also to falsehood. For the combination δυν. κ. σημ. κ. τέρ. cf. Acts 2:22, Romans 15:19, 2 Corinthians 12:12, Hebrews 2:4, and for the distinction between them see Trench Syn § 91., SH. p. 406. Similar portents are ascribed to the Beliar-Antichrist in Asc. Isai. 4:4 ff., Orac. Sib. 3:63 ff.