2 Thessalonians 2:7

An Exegetical Analysis of 2 Thessalonians 2:6-7: The Restrainer’s Departure

This exegetical study of 2 Thess. 2:6-7: Two Proposals is based on a b-greek discussion from Thu Mar 1 15:02:21 2007. The initial scholarly inquiry centers on the syntactic and semantic properties of Greek verbs, specifically the distinction between active and passive voices and the nature of the middle voice, particularly as it pertains to the verb γινομαι. The first scholar posits that γινομαι is inherently intransitive, never taking a direct object. Consequently, it cannot undergo true passivization. This understanding suggests that any action denoted by γινομαι must be performed by the subject itself, precluding interpretations where an external agent acts upon the subject. Applying this principle to 2 Thessalonians 2:7, the scholar contends that the phrase ἕως ἐκ μέσου γένηται cannot signify “until he is taken out of the way,” as widely rendered by several English translations, but rather implies the subject’s self-initiated departure.

The main exegetical issue at hand revolves around the precise semantic force and syntactic function of the Greek verb γινομαι, particularly in its aorist middle subjunctive form γενηται, within the critical eschatological passage of 2 Thessalonians 2:7. The phrase under scrutiny is ἕως ἐκ μέσου γένηται, describing the departure of “the restrainer” (ὁ κατέχων). The debate centers on whether this verb, despite its intransitive nature, can implicitly convey a passive meaning (i.e., “be removed” by an external agent), or if it strictly denotes a self-initiated action by the subject (“gets out of the way”). This distinction profoundly impacts the theological understanding of the restrainer’s identity, the mechanism of its removal, and ultimately, the timing of the “man of lawlessness'” revelation. A secondary point of discussion involves the grammatical connection and semantic implications of the adverb νῦν in verse 6 and ἄρτι in verse 7, particularly whether ἄρτι modifies the restrainer or the clause describing its removal.

καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. (Nestle 1904)

Key differences with SBLGNT (2010):

• The wording of 2 Thessalonians 2:6-7 in the Nestle 1904 edition is identical to the SBL Greek New Testament (2010). No substantive textual variants are present in these verses between these two critical editions.

Textual Criticism (NA28) and Lexical Notes

The Novum Testamentum Graece (NA28) also presents the text of 2 Thessalonians 2:6-7 identically to Nestle 1904 and SBLGNT 2010, indicating a stable textual tradition for these verses. The exegetical challenge, therefore, lies primarily in grammatical and semantic interpretation rather than textual reconstruction.

Lexical analysis of key terms provides crucial insights:

• γινομαι (verb): This verb is central to the discussion. BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature) offers a broad semantic range for γινομαι, including “to come into being, happen, occur, become, arise, be made.” Crucially, BDAG’s entry for `γινομαι ἐκ μέσου` (specifically referencing 2 Thess 2:7) lists meanings such as “be removed, Lat. e medio tolli” and notes “leave the scene.” This indicates that even within scholarly lexicography, the phrase can encompass both passive and self-initiated senses. While typically intransitive, BDAG acknowledges instances where an implicit passive nuance is discernible, particularly when a change of state is implied to occur through an external, though unstated, agency.
• κατέχων / τὸ κατέχον (participle): Derived from κατέχω (“to hold back, restrain, suppress”). The shift from the neuter participle τὸ κατέχον (“that which restrains”) in verse 6 to the masculine ὁ κατέχων (“he who restrains”) in verse 7 is significant. This personalization suggests a transition from an impersonal force to a personal agent, which impacts the interpretation of its departure.
• ἐκ μέσου (prepositional phrase): Literally “from the midst.” When combined with γινομαι, it conveys removal or departure from a central position or presence. The discussion highlights whether this removal is voluntary or involuntary.
• νῦν (adverb): “Now.” In 2 Thess 2:6, it modifies “you know” (οἴδατε), indicating current knowledge.
• ἄρτι (adverb): “Now, just now.” In 2 Thess 2:7, its placement is debated. One perspective suggests it modifies ὁ κατέχων, implying “the restrainer, who is now (acting),” while another links it more broadly to the impending departure.

Translation Variants

The phrase μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται presents considerable interpretive challenges, leading to varied English translations and scholarly debate, primarily concerning the semantic force of γενηται and the nature of the restrainer’s departure.

The first scholar strongly argues that because γινομαι is strictly intransitive, γενηται in 2 Thessalonians 2:7 cannot imply an external force acting on the subject. Instead, the action must be carried out by the subject itself. This leads to an interpretation where the restrainer “gets out of the way” or “gets [under his own power] out of the situation,” emphasizing voluntary action. The personalization of the restrainer as ὁ κατέχων (masculine) supports this view, suggesting a personal force that has the agency to stop restraining willingly.

Conversely, the second scholar acknowledges the middle-passive form of γινομαι but explains that when intransitive, such forms often mean “enter into state X,” frequently translatable by “get” or “come to be.” While γενηται itself does not explicitly state an agent, the context can implicitly suggest one. The example of Matthew 6:10, γενηθήτω τὸ θέλημά σου (“May your will be done”), where an external agent (God’s people) is implicitly required for the will to be done, illustrates how a middle-passive form without an explicit agent can convey a passive sense in English. The second scholar, in agreement with BDAG, finds “gets removed” (passive) or “gets out of the way” (intransitive/ergative) to be acceptable. However, a slight preference is expressed for a more neutral rendering like “until he is out of the way” to avoid implying solely voluntary or involuntary action.

A third scholar reinforces the flexibility of γινομαι, noting its wide semantic field (“become,” “happen,” “made to be”). This scholar cautions against the historical “Latinitis”—the tendency for Latin’s more rigid grammatical structures (which often require explicit passive forms for Greek middle-passive constructions) to unduly influence English translations of Greek texts. Thus, relying solely on English passive constructions might obscure the nuanced Greek meaning. For example, ὁ λόγος σὰρξ ἐγένετο (John 1:14) can be rendered “the Word became flesh” rather than “was made flesh,” highlighting the subject’s self-transformation.

A fourth scholar offers a semantic perspective, differentiating between syntactic roles (subject, object) and semantic roles (Agent, Patient). For verbs like γινομαι, the primary semantic role is “Patient,” meaning the subject undergoes the change of state. The verb focuses on the new state entered into, not *who* causes it. Therefore, while the subject might implicitly be involved in causing the change (especially in imperatives), the primary focus remains on the *resultant state*. This perspective suggests that “until he gets out of the way” might overemphasize the “Agent” aspect of the restrainer, whereas “until he is removed” or “until he’s gone” maintains the “Patient” focus of γινομαι and acknowledges a possible external, unnamed agent. The fourth scholar highlights that theological/eschatological assumptions often inform the choice of translation, especially regarding the identity and agency of the restrainer. The placement of ἄρτι is also debated, with one scholar suggesting it modifies ὁ κατέχων rather than the ἕως clause.

Rhetorically, the passage’s cryptic nature surrounding the restrainer (shifting from neuter to masculine, and then describing its departure) leaves room for diverse interpretations. The choice between a voluntary “getting out of the way” and an involuntary “being removed” is not definitively resolved by the verb γινομαι alone, requiring interpreters to draw upon broader theological context or acknowledge the inherent ambiguity of the Greek middle voice in such intransitive constructions. Had the author intended a clearly voluntary withdrawal, more explicit verbs of motion like ἐξέρχομαι or ἐκβαίνω might have been used.

Conclusions and Translation Suggestions

The exegetical discussion of 2 Thessalonians 2:6-7 highlights the complex interplay between Greek grammar, semantics, and theological interpretation, particularly concerning the verb γινομαι and the phrase ἐκ μέσου γένηται. While γινομαι is fundamentally intransitive and its subject is primarily a “Patient” entering a new state, the inherent ambivalence of the middle-passive voice allows for nuanced renderings. English translations must navigate between emphasizing the subject’s autonomous action and acknowledging the possibility of an implicit external agency, often influenced by broader contextual assumptions about the identity and role of the restrainer. The movement from “that which restrains” (τὸ κατέχον) to “he who restrains” (ὁ κατέχων) further complicates a definitive interpretation of the restrainer’s agency in its departure.

1. “until he steps aside.” This translation emphasizes the personal agency of the restrainer, suggesting a voluntary withdrawal from the scene, aligning with an interpretation that stresses the individual’s choice or predetermined role in ceasing their activity.
2. “until he is removed from the midst.” This rendering foregrounds an implicit passive sense, suggesting that an external, unstated agent acts upon the restrainer. It reflects the idea that the restrainer’s departure is not necessarily voluntary but an event that befalls him, consistent with interpretations of divine or external intervention.
3. “until he comes to be out of the way.” This option offers a more literal and semantically neutral translation, focusing on the resultant state of the restrainer without explicitly specifying voluntary action or external removal. It acknowledges the “Patient” role of the subject while allowing for ambiguity regarding the precise mechanism of departure.