{And then} (kai tote). Emphatic note of time, {then} when
the restraining one (ho katech(936e)) is taken out of the way, then
	he lawless one (ho anomos), the man of sin, the man of
perdition, will be revealed. {Whom the Lord [Jesus] shall slay}
(hon ho kurios [I(8873)ous] anelei). Whether Jesus is genuine or
not, he is meant by Lord. Anelei is a late future from
anaire(935c), in place of anair(8873)ei. Paul uses  Isa 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 katarg(8873)ei t(8869) epiphanei(8369) t(8873)
parousias autou). This verb katarge(935c) (kata, argos) 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 epiphaneia (epiphany, 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).