NT-GOSPEL.filter - rwp 2Timothy:2:2:

rwp@1Corinthians:11:32 @{Ye are chastened of the Lord} (\hupo tou Kuriou paideuometha\). On this sense of \paideu\, from \pais\, child, to train a child (Acts:7:22|), to discipline with words (2Timothy:2:25|), to chastise with scourges see on ¯Luke:23:16| (Hebrews:12:7|), and so by afflictions as here (Hebrews:12:6|). \Hupo tou Kuriou\ can be construed with \krinomenoi\ instead of with \paideuometha\. {With the world} (\sun ti kosmi\). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of \hina m\ here with \katakrithmen\ (first aorist passive subjunctive).

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

rwp@1Peter:4:19 @{Wherefore} (\hste\). Picking up the thread of consolation again (Bigg). {Commit their souls} (\paratithesthsan tas psuchas\). Present (continuous) middle imperative third plural of \paratithmi\, old word, a banking figure, to deposit, as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|, the word used by Jesus as he died (Luke:23:46|). {In well-doing} (\en agathopoiii\). Late and rare word, only here in N.T., from \agathopoie\ (1Peter:2:15,20|).

rwp@1Timothy:3:7 @{From them that are without} (\apo tn exthen\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

rwp@1Timothy:4:2 @{Through the hypocrisy of men that speak lies} (\en hupokrisei pseudologn\). For \hupokrisis\, see strkjv@Galatians:2:13|. \Pseudologos\ (\pseuds, leg\) _Koin_ word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale" (Parry). {Branded in their own conscience as with a hot iron} (\kekaustriasmenn tn idian suneidsin\). Accusative case \suneidsin\ retained with the perfect passive participle of \kaustriaz\, a rare verb only here and once in Strabo. Branded with the mark of Satan (2Timothy:2:26|) as Paul was with the marks of Christ (Galatians:6:17|). Agreeing in case with \pseudologn\.

rwp@1Timothy:4:7 @{Refuse} (\paraitou\). Present middle imperative second person singular of \paraite\, old verb, to ask of one and then to beg off from one as in strkjv@Luke:14:18f.; strkjv@Acts:25:11; strkjv@1Timothy:4:7; strkjv@5:11; strkjv@Titus:3:10; strkjv@2Timothy:2:23|. {Profane} (\beblous\). See strkjv@1:9|. {Old wives' fables} (\gradeis muthous\). On \muthos\, see strkjv@1:4|. \Gradeis\, late word (Strabo, Galen) from \graus\, old woman, and \eidos\ (look, appearance). Such as old women tell to children like the Gnostic aeons. {Exercise thyself} (\gumnaze seauton\). Present active imperative of \gumnaz\, originally to exercise naked (\gumnos\). Old and common verb, but in N.T. only here and strkjv@Hebrews:5:14; strkjv@12:11|.

rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina m\ and present passive subjunctive (\blasphmtai\).

rwp@1Timothy:6:20 @{Guard that which is committed unto thee} (\tn parathkn phulaxon\). "Keep (aorist of urgency) the deposit." \Parathkn\ (from \paratithmi\, to place beside as a deposit, strkjv@2Timothy:2:2|), a banking figure, common in the papyri in this sense for the Attic \parakatathk\ (Textus Receptus here, strkjv@2Timothy:1:12,14|). See substantive also in strkjv@2Timothy:1:12,14|. {Turning away from} (\ektrepomenos\). Present middle participle of \ektrep\, for which see strkjv@1:6; strkjv@5:15|. {Babblings} (\kenophnias\). From \kenophnos\, uttering emptiness. Late and rare compound, in N.T. only here and strkjv@2Timothy:2:16|. {Oppositions} (\antitheseis\). Old word (\anti, thesis\), antithesis, only here in N.T. {Of the knowledge which is falsely so called} (\ts pseudnumou gnses\). "Of the falsely named knowledge." Old word (\pseuds, onoma\). Our "pseudonymous." Only here in N.T.

rwp@2Corinthians:4:7 @{This treasure} (\ton thsauron touton\). On \thsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeu\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\h huperbol\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--i\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\m ex hmn\).

rwp@2Corinthians:6:8 @{By glory and dishonour} (\dia doxs kai atimias\). Here \dia\ is no longer instrument, but state or condition. \Doxa\ here is glory. See strkjv@Romans:9:21; strkjv@2Timothy:2:20| for contrast between honour and dishonour (\tim, atimia\). {By evil report and good report} (\dia dusphmias kai euphmias\). Play on the words with prefixes \dus-\ and \eu-\ and \phm\. \Dusphmia\ is a late word, only here in N.T. \Euphmia\, old and common word, only here in N.T. {As deceivers and yet true} (\hs planoi kai altheis\). Paul takes up \hs\ now in place of \dia\ which succeeded \en\. Note use of \kai\ in sense of "and yet" (adversative). \Planos\ is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. \plana\, to lead astray, used of Christ, strkjv@John:7:12|). In N.T. only here; strkjv@Matthew:27:63| (of Christ by Pharisees); strkjv@2John:1:7|. "In the Clementines St. Paul is expressly described by his adversaries as \planos\ and as disseminating deceit (\plann\)" (Bernard). Such slander from one's enemies is praise.

rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthsantes\). First aorist active participle of \exakolouthe\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egnrisamen humin\). First aorist active indicative of \gnriz\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt\ like \epopteu\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autopts\ in strkjv@Luke:1:2|. {Of his majesty} (\ts ekeinou megaleiottos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.

rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\Ps dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).

rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gnms\ or \psuchs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite\, to ask in the middle voice with \para\ in composition. {The first} (\ho prtos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech anagkn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me paritmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech\, but certainly not here a Greek periphrasis for \paritso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.

rwp@Revelation:9:15 @{Were loosed} (\eluthsan\). First aorist (ingressive) passive indicative of \lu\, "were let loose." {Which had been prepared} (\hoi htoimasmenoi\). Perfect passive articular participle of \hetoimaz\, to make ready (\hetoimos\), in a state of readiness prepared by God (12:6; strkjv@16:12; strkjv@Matthew:25:34|). {For the hour and day and month and year} (\eis tn hran kai hmeran kai mna kai eniauton\). For this use of \eis\ with \htoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apokteinsin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.

rwp@Romans:15:5 @{The God of patience and comfort} (\ho theos ts hupomons kai ts paraklses\). Genitive case of the two words in verse 4| used to describe God who uses the Scriptures to reveal himself to us. See strkjv@2Corinthians:1:3| for this idea; strkjv@Romans:15:13| for "the God of hope"; strkjv@15:33| for "the God of peace." {Grant you} (\di humin\). Second aorist active optative (_Koin_ form for older \doi\) as in strkjv@2Thessalonians:3:16; strkjv@Ephesians:1:17; strkjv@2Timothy:1:16,18; strkjv@2:25|, though MSS. vary in strkjv@Ephesians:1:17; strkjv@2Timothy:2:25| for \di\ (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (\kata Christon Isoun\). "According to the character or example of Christ Jesus" (2Corinthians:11:17; strkjv@Colossians:2:8; strkjv@Ephesians:5:24|).