And then (kai tote). Emphatic note of time, then when the restraining one (o katecwn) is taken out of the way, then qe lawles one (o anomo), the man of sin, the man of perdition, will be revealed. Whom the Lord [Jesus] shall slay (on o kurio [Ihsou] anelei). Whether Jesus is genuine or not, he is meant by Lord. Anelei is a late future from anairew, in place of anairhsei. Paul uses Isaiah 11:4 (combining by the word of his mouth with in breath through lips) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). And bring to naught by the manifestation of his coming (kai katarghsei th epipaneiai th parousia autou). This verb katargew (kata, argo) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both epipaneia (epipany, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).