8– 10. ‘ Then indeed the lawless one will be revealed, only however to find himself swept away by the breath of the Lord’ s mouth, and brought utterly to naught by the manifestation of the Lord’ s Parousia. In what mocking counterpart will his parousia then appear! With what activity on the part of Satan will it be accompanied! How it will make itself known by all manner of false miracles and false signs and false wonders, as well as by every kind of unrighteous device calculated to deceive those who are already on the path of destruction, seeing that they have no affinity with the Truth by which alone they can be saved!’ 8. καὶτότεἀποκαλυφθήσεταιὁἄνομος] Not until ὁκατέχων has been removed, can the revelation of ὁἄνομος take place, but ‘ then’ it will no longer be delayed. For the solemn and emphatic κ. τότε cf. Matthew 24:10; Matthew 24:14; Matthew 24:30, 1 Corinthians 4:5. Ὁἄνομος is clearly to be identified with ὁἄνθρ. τ. ἀνομίας (v. 3), while ἀποκαλυφθήσεται recalls ἀποκαλυφθῇ (v. 3) and ἀποκολυφθῆναι (v. 6). ‘Thrice, with persistent emphasis, ἀποκαλύπτεσθαι is asserted of ὁἄνομος, as of some portentous, unearthly object holding the gazer spell-bound’ (Findlay). For the idea of a world-crisis on the fall of the Roman Empire in Jewish apocalyptic literature see Apoc. Bar. 39:7, ‘ And it will come to pass when the time of his consummation that he should fall has approached, then the principate of My Messiah will be revealed’ : cf. 4 Ezra 5:1 ff. Similar evidence from Rabbinical sources is given by Weber Jüd. Theologie p. 366. ὃνὁκύριοςκτλ.] a relative sentence describing the fate of ὁἄνομος in language borrowed from Isaiah 11:4 πατάξειγῆντῷλόγῳτοῦστόματοςαὐτοῦ, καὶἐνπνεύματιδιὰχειλέωνἀνελεῖἀσεβῆ. Ἀνελεῖ is a post-class. fut. from ἀναιρέω, the verb, which is very common in Acts, not being found elsewhere in the Pauline Epp., but occurring in Hebrews 10:9 in the sense of ‘ remove,’ ‘ do away with.’ Beza renders it in the passage before us by absumet, while the Lat. verss. have interficiet. The marginal reading ἀναλοῖ has the advantage of offering a ready explanation of the genesis of certain other variants—ἀναλώσει (Dc KL al pler) being then due to grammatical emendation, and the unusual ἀνελοῖ (D*G 17 67**) to a simple interchange of α and ε, or to a mingling of ἀναλοῖ and ἀνελεῖ (see Zimmer). But the evidence for ἀνελεῖ (ABP 23 31 al) is too strong to be easily set aside, even with the further possibility of its being a conformation to LXX. Isaiah 11:4 (cited above). τ. πνεύμ. τ. στόμ. αὐτ.] a perfectly general statement not to be limited to any actual ‘ word’ of the Lord , still less to the work of the Third Person of the Holy Trinity (as Athan. ad Serap. 1:6 ad fin.), but emphasizing that, terrible as was the power of the lawless one, the mere ‘ breath’ of the Lord’ s mouth will be sufficient for his destruction. In addition to Isaiah 11:4 (cited above), where according to the old (incorrect) Jewish interpretation the ‘ wicked’ is the future arch-enemy of the Jews, cf. Job 4:9 ἀπὸδὲπνεύματοςὀργῆςαὐτοῦ (sc. Κυρίου) ἀφανισθήσονται, and see also Sap. 11:20 (21), Pss. Sol. 17:27, 17:41, Enoch 62:2, 4 Ezra 13:38 . καὶκαταργήσεικτλ.] Καταργέω, rare in class. Gk. and the LXX. (2 Esdras 4), occurs twenty-five times in the Pauline writings (elsewhere in N.T. only Luke 1, Hebrews 1), and in accordance with its derivation (κατά causative and ἀργός = ἀεργός) means literally ‘ render idle or inactive,’ and hence ‘ abolish,’ ‘ bring to naught’ : cf. especially with the present passage 2 Timothy 1:10 Χρ. Ἰησοῦ, καταργήσαντοςμὲντὸνθάνατονφωτίσαντοςδὲζωὴνκαὶἀφθαρσίανδιὰτοῦεὐαγγελίου. As showing the different shades of meaning that may be attached to the word, Vaughan (on Romans 3:3) states that the A.V. gives it no less than seventeen different renderings in the twenty-seven places of its occurrence in the N.T. It is found also in the Κοινή in a much weakened sense, e.g. P.Oxy. 38, 17 (1/a.d.) καταργοῦντόςμεχειρότεχνονὄντα ‘ hinders me in my trade.’ For the thought in the present passage cf. Isaiah 26:10 ἀρθήτωὁἀσεβής, ἵναμὴἴδῃτὴνδόξανΚυρίου, and for the meanings to be assigned to ἐπιφάνεια and παρουσία see Add. Note F. Chrys.: ἀρκεῖπαρεῖναιαὐτόν, καὶπάνταταῦταἀπόλωλε· στήσειτὴνἀπάτηνκαὶφανεὶςμόνον.