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2Th_2:6. Τὸ κατέχον ] is that which keeps back, that which hinders ( τὸ κωλύον , Chrysostom). But it does not denote, as Heinsius thinks (here and in 2Th_2:7), that which hinders the apostle from speaking freely of Antichrist;[46] also not that which hinders the commencement of the advent of Christ (Noack, der Ursprung des Christenthums, Bd. 2, Leipz. 1857, p. 315), but that which hinders the appearance of Antichrist. This follows from the additional sentence εἰς τὸ κ . τ . λ ., in which (1) ΑὐΤΌΝ can only be referred to the ἌΝΘΡΩΠΟς Τῆς ἉΜΑΡΤΊΑς , and (2) ἈΠΟΚΑΛΥΦΘῆΝΑΙ ἘΝ Τῷ ἙΑΥΤΟῦ ΚΑΙΡῷ forms a contrast to the idea of keeping back contained in κατέχον . τὸ κατέχον is therefore, according to its objective side, to be completed by τὸ τὸν ἄνθρωπον τῆς ἁμαρτίας κατέχον . What, on the other hand, the apostle supposes to be the subject of this preventing power can only be explained at the conclusion of this section.
εἰς τὸ κ . τ . λ .] not donec, usque dum, but in order that (the aim of God in the κατέχειν ).
ἘΝ Τῷ ἙΑΥΤΟῦ ΚΑΙΡῷ ] in his time, i.e. in the time appointed for him by God. More difficult than these determinations is the solution of the question, In what connection this verse is conjoined to the preceding by means of καὶ νῦν . Storr, with whom Flatt agrees, finds in ΝῦΝ a contrast to ἜΤΙ , 2Th_2:5. The thought would then be, that the advent cannot commence until Antichrist appears, this I have told you by word of mouth; but now, after my written declaration (2Th_2:3), you know also why the appearance of Antichrist is still delayed, namely, by the circumstance that the ἀποστασία must precede his appearance. But if Paul had actually wished to have expressed this contrast, he would have been obliged to write in 2Th_2:5, ὍΤΙ ΤΑῦΤΑ ΜῈΝ ἜΤΙ ὪΝ ΠΡῸς ὙΜᾶς ἜΛΕΓΟΝ ὙΜῖΝ , and in 2Th_2:6, ΝῦΝ ΔῈ ΚΑῚ ΤῸ ΚΑΤΈΧΟΝ ΟἼΔΑΤΕ . Related to Storr’s view is the interpretation of Kern, with whom Hilgenfeld (l.c. p. 247) agrees: “That the advent of Christ does not take place until the man of sin be revealed, is already known to you: and now, in reference to what the present presents to you, ye know also that which hinders.” The same objection is decisive against this view. Further, according to Hofmann, who considers 2Th_2:5-6 as “two halves of one question united with καί ,” νῦν stands not, indeed, in opposition to ἜΤΙ , 2Th_2:5, but must express “the present in reference to that future which was known to the readers,” that they know that in the present by which its commencement is still hindered. But the temporal νῦν can never form a contrast to ΤΑῦΤΑ in 2Th_2:5; and to assume that the words in 2Th_2:6 are still contained in the question in 2Th_2:5 is entirely erroneous, because in this case ΚΑῚ ΝῦΝ Κ . Τ . Λ . could only be considered as dependent on ὍΤΙ ,[47] but it is not necessary to recall to mind what is actually known in the present.
νῦν is also understood as a particle of time, by Whitby, Macknight, Heydenreich, Schrader, Olshausen, Baumgarten-Crusius, Wieseler, and Bisping, but they do not connect it with οἴδατε , but with τὸ κατέχον : “and ye know that which at present hinders.” But only a grammatical impropriety would be expressed thereby, as καὶ τὸ νῦν κατέχον would be required. For it is inconceivable that an adverb, whose proper place is between the article and the participle, should by a hyperbaton be placed first, because it has already in its natural position the same emphasis which it would receive by its being placed first. The passages appealed to, as 2Th_2:7, 1Co_7:17, Rom_12:3, etc., are not analogous. And as little do the temporal particles ἄρτι and ἤδη , 2Th_2:7, decide for this construction. For the emphasis lies not on ἄρτι , but on κατέχων , so that ἄρτι might be omitted without injury to the sense; and ἤδη is not put in exchange for νῦν , but for ἐν τῷ ἑαυτοῦ καιρῷ . Likewise νῦν is understood by Schott as a temporal and consecutive particle, but καί is then taken in the sense of also: “For ye know also now (not only have ye learned it at that time when I was with you), why the appearance of Antichrist is still delayed.” But (1) τὸ οὖν κατέχον οἴδατε καὶ νῦν would require to have been written; (2) τὸ κατέχον must refer to a point formerly already explained; but it is entirely a new point, as in what goes before what hindered the appearance of Christ, but not what hindered the appearance of Antichrist, was spoken of; (3) lastly, to what an idle, dragging, and trivial addition would 2Th_2:6 be degraded! The only correct view is to take καὶ νῦν in a logical sense, but not, with Koppe and Krause, as an inferential particle (“and accordingly”), but with de Wette, Alford, and Ewald, as a particle of transition to a new communication: and now, comp. Act_7:34; Act_10:5; Act_13:11; Act_20:25, etc.; Hartung, Partikellehre, II. p. 26. Accordingly, the emphasis does not lie on νῦν , but on κατέχον . The meaning is: and now—to pass on to a further point—ye know what hindereth, namely, wherein it consists, and why the appearance of Antichrist is still prevented, that it should be revealed in its appointed time, marked out by God. The Thessalonians knew this point from the apostle’s oral instructions, so that they required only to be reminded of it.
[46] “Neque ignoratis, quid sit, quod me nunc aperte vetat loqui;” and on ver. 7: “ille, qui nunc obstat, quo minus aperte loquar.” Heinsius makes the words refer to the apostle’s fear of offending Nero!
[47] For if in the presumed, question, not οἴδατε and ἔλεγον , but and οἴδατε and μνημονεύετε were to correspond, καὶ οὐκ οἴδατε νῦν τὸ κατέχον would require to have been written.