Bible Heaven/Bible Heaven.iso/robertsn/rwp-2ti/2ti1.rwp

Text File | 1993-03-14 | 13KB | 230 lines

1:1 {According to the promise of the life which is in Christ
Jesus} (\kat' epaggelian zôês tês en Christôi Iêsou\). "With a
view to the fulfilment of the promise." See #Tit 1:1| for this
same use of \kata\. For \kat' epaggelian\ see #Ga 3:29|. See #1Ti
4:8| for the phrase "promise of life." Here or there "life that
in Christ Jesus" includes the present as well as the future.

1:2 {Beloved} (\agapêtoi\). Instead of \gnêsiôi\ (genuine) in
#1Ti 1:2|. He had already called Timothy \agapêton\ (verbal
adjective of \agapaô\) in #1Co 4:17|, an incidental and strong
proof that it is Paul who is writing here. This argument applies
to each of the Pastorals for Paul is known by other sources (Acts
and previous Pauline Epistles) to sustain precisely the
affectionate relation toward Timothy and Titus shown in the
Pastorals.

1:3 {I thank} (\charin echô\). "I have gratitude." As in #1Ti
1:12|. Robinson cites examples of this phrase from the papyri. It
occurs also in #Lu 17:9; Ac 2:47|. \Charis\ in doxologies Paul
uses (#1Co 15:57; 2:14; 8:16; 9:15; Ro 6:17; 7:25|). His usual
idiom is \eucharistô\ (#1Co 1:4; Ro 1:8; Phm 1:4; Php 1:3|) or
\eucharistoumen\ (#1Th 1:2; Col 1:3|) or \ou pauomai eucharistôn\
(#Eph 1:16|) or \eucharistein opheilomen\ (#2Th 1:3|). {Whom I
serve from my forefathers} (\hôi latreuô apo progonôn\). The
relative \hôi\ is the dative case with \latreuô\ (see #Ro 1:9|
for this verb), progressive present (I have been serving). For
\progonôn\ (forefathers) see #1Ti 5:4|. Paul claims a pious
ancestry as in #Ac 24:14; Ac 26:5; Ga 2:14; Php 3:4-7|. {In a
pure conscience} (\en katharâi suneidêsei\). See #1Ti 1:5; Ac
23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in
N.T. only here and #Ro 9:2| which see. The adverb \adialeiptôs\
is more frequent (in the papyri, literary _Koiné_, #1Th 1:2; Ro
1:9|). The adjective here is the predicate accusative, "how I
hold the memory concerning thee unceasing." The use of
\adialeiptôs\ (adverb) is a sort of epistolary formula (papyri,
#1Th 1:2; 2:13; 5:17; Ro 1:9|). {Remembrance} (\mneian\). Old
word, in N.T. only Pauline (seven times, #1Th 1:2; Ro 1:9; Php
1:3|).

1:4 {Night and day} (\nuktos kai hêmeras\). Genitive of time, "by
night and by day." As in #1Th 2:9; 3:10|. {Longing}
(\epipothôn\). Present active participle of \epipotheô\, old
word, eight times in Paul (#1Th 3:6; Php 1:8|, etc.).
{Remembering thy tears} (\memnêmenos sou tôn dakruôn\). Perfect
middle participle of \mimnêskô\, old and common verb with the
genitive, only here in the Pastorals and elsewhere by Paul only
in #1Co 11:2|. Probably an allusion to the scene at Miletus (#Ac
20:37|). Cf. #Ac 20:19|. {That I may be filled with joy} (\hina
charas plêrôthô\). Final clause with \hina\ and first aorist
passive subjunctive of \plêroô\ (with genitive case \charas\), a
verb common with Paul (#Ro 8:4; 13:8|).

1:5 {Having been reminded} (\hupomnêsin labôn\). "Having received
(second aorist active participle of \lambanô\) a reminder" (old
word from \hupomimnêskô\, to remind, in N.T. only here and #1Pe
1:13|). For the idiom see #Ro 7:8,11|. A reminder by another
while \anamnêsis\ remembrance (#1Co 11:24f.|) is rather a
recalling by oneself (Vincent). {Of the unfeigned faith} (\tês
anupokritou pisteôs\). Late compound for which see #2Co 6:6; Ro
12:9|. {Dwelt} (\enôikêsen\). First aorist active indicative of
\enoikeô\, old verb, in N.T. only in Paul (#Ro 8:11; Col 3:16|).
{First} (\prôton\). Adverb, not adjective (\prôtê\). {In thy
grandmother Lois} (\en têi mammêi Lôidi\). Old word, originally
the infantile word for \mêtêr\ (mother), then extended by writers
to grandmother as here. Common for grandmother in the papyri.
Lois is the mother of Eunice, Timothy's mother, since Timothy's
father was a Greek (#Ac 16:1|). Probably both grandmother and
mother became Christians. {I am persuaded} (\pepeismai\). Perfect
passive indicative of \peithô\, "I stand persuaded." In the
Pastorals only here and verse #12|, common in Paul's other
writings (#Ro 8:38|, etc.).

1:6 {For the which cause} (\di' hên aitian\). "For which cause,"
stronger than \dio\. So in verse #12; Tit 1:13|. Only example of
\aitia\ by Paul save in #Ac 28:20|. {I put thee in remembrance}
(\anamimnêskô\). Old compound to remind (#1Co 4:17; 2Co 7:15|).
{That thou stir up} (\se anazôpurein\). Present active infinitive
of \anazôpureô\, old double compound (\ana\ and \zôpuron\, live
coal, \zôos\ and \pur\, then the bellows for kindling), to
rekindle, to stir into flame, to keep blazing (continuous action,
present time), only here in N.T. See #1Th 5:19| for the figure of
fire concerning the Holy Spirit. See \anaptô\ in #Lu 12:49|. {The
gift of God} (\to charisma tou theou\). See #1Ti 4:14|. Here Paul
says \mou\ (my), there he mentions the presbytery. Paul felt a
deep personal interest in Timothy. See #1Co 7:7; Ro 6:23; 11:29|
for the gift of God.

1:7 {A spirit of fearfulness} (\pneuma deilias\). Here \pneuma\
is the \charisma\ of verse #6|, the human spirit as endowed by
the Holy Spirit (#Ro 8:15|). \Deilia\ is an old word (\deilos,
deidô\) and always in a bad sense of cowardice, only here in N.T.
{Of power} (\dunameôs\). One of Paul's characteristic words (#Ro
1:16|). {Of love} (\agapês\). One of the gifts of the Spirit (#Ga
5:22|). "Which drives out fear" (Lock) as in #1Jo 4:18|. {Of
discipline} (\sôphronismou\). Late _Koiné_ word (from
\sôphronizô\, to control), self-control, here only in N.T. See
#1Ti 2:9| for \sôphrosunê\.

1:8 {Be not ashamed of} (\mê epaischunthêis\). First aorist
(ingressive) passive subjunctive (in prohibition) of
\epaischunomai\, old word, to be ashamed. Again in verse #16|
without augment (\epaischunthên\), transitive use of the passive
voice as often in the _Koiné_ (Robertson, _Grammar_, p. 818). See
#Ro 1:16; 6:21|. "Do not become ashamed" (as he had not). {The
testimony of our Lord} (\to marturion tou kuriou\). For the old
word \marturion\ see #1Co 1:6; 2:1|. Paul probably has in mind
the saying of Jesus preserved in #Mr 8:38| (#Lu 9:26|). See also
#2:12|. {His prisoner} (\ton desmion autou\). As in #Php 1:12;
Phm 1:1,9; Eph 3:1; 4:1| (the first Roman captivity). Paul is in
his last captivity and refers to it again in verse #16; 2:9|.
{Suffer hardship with} (\sunkakopathêson\). First aorist active
imperative of the double compound \sunkakopatheô\, first known
use and in N.T. only here and #2:3| (in eccles. writers). But
\kakopatheô\, to suffer evil, is old verb (#2:9; 4:5|). Paul is
fond of compounds of \sun\. Paul challenges Timothy by this verb
which he apparently coins for the purpose to a joint (\sun\)
suffering with the Lord Jesus and Paul "for the gospel" (\tôi
euaggeliôi\, dative case rather than associative instrumental
"with"). {According to the power of God} (\kata dunamin theou\).
Given by God (#2Co 6:7|).

1:9 {Called us with a holy calling} (\kalesantos klêsei hagiâi\).
Probably dative, "to a holy calling." \Klêsis\ here apparently
not the invitation, but the consecrated service, "the upward
calling" (#Php 3:14|). See #1Co 7:20; Eph 4:1,4| for the use of
\kaleô\ with \klêsis\. Paul often uses \kaleô\ of God's calling
men (#1Th 2:12; 1Co 1:9; Ga 1:6; Ro 8:20; 9:11|). {Purpose}
(\prothesin\). See #Ro 9:11; Eph 1:11| for \prothesin\. {Which
was given} (\tên dotheisan\). First aorist passive articular
participle agreeing with \charis\ (grace), a thoroughly Pauline
expression (#1Co 3:10; Ro 12:3,6|, etc.), only here in Pastoral
Epistles. {Before times eternal} (\pro chronôn aiôniôn\). See
#Tit 1:2|.

1:10 {But hath now been manifested} (\phanerôtheisan de nun\).
First aorist passive participle of \phaneroô\ agreeing with
\charin\. See #Tit 1:3; Col 1:26; 3:4| for \phaneroô\ and the
contrast made. {By the appearing} (\dia tês epiphaneias\). Only
here of the Incarnation (except the verb, #Tit 2:11; 3:4|), but
for the second coming see #Tit 2:13|. {Who abolished death}
(\katargêsantos men ton thanaton\). First aorist active
participle of \katargeô\, the very phrase in #1Co 15:26; Heb
2:14|. {Brought to light} (\phôtisantos de\). First aorist active
participle of \phôtizô\, literary _Koiné_ word for which see #1Co
4:5; Eph 1:18|, to turn the light on. {Life and incorruption}
(\zôên kai aphtharsian\). The opposite of \thanatos\, "life and
immortality" (unchangeable life).

1:11 {For which} (\eis ho\). For the gospel. See #1Ti 2:7| for
this verse.

1:12 {These things} (\tauta\). His imprisonment in Rome. {Yet I
am not ashamed} (\all' ouk epaischunomai\). Plain reference to
the exhortation to Timothy in verse #8|. {Him whom I have
believed} (\hôi pepisteuka\). Dative case of the relative (\hôi\)
with the perfect active of \pisteuô\, the antecedent to the
relative not expressed. It is not an indirect question. Paul
knows Jesus Christ whom he has trusted. {I am persuaded}
(\pepeismai\). See verse #5|. {To guard} (\phulaxai\). First
aorist active infinitive of \phulassô\, the very word used in
#1Ti 6:20| with \parathêkên\ as here, to guard against robbery or
any loss. {That which I have committed unto him} (\tên parathêkên
mou\). Literally, "my deposit," as in a bank, the bank of heaven
which no burglar can break (#Mt 6:19f.|). See this word also in
verse #14|. Some MSS. have the more common \parakatathêkê\ (a
sort of double deposit, \para\, beside, down, \kata\). {Against
that day} (\eis ekeinên tên hêmeran\). The day of Christ's second
coming. See also #1:18; 4:8; 2Th 1:10|, and often in the Gospels.
Elsewhere, the day of the Lord (#1Th 5:2; 2Th 2:2; 1Co 1:8; 2Co
1:14|), the day of Christ or Jesus Christ (#Php 1:6,10; 2:16|),
the day (#1Th 5:4; 1Co 3:13; Ro 13:12|), the day of redemption
(#Eph 4:20|), the day of judgment (#Ro 2:5,16|).

1:13 {The pattern of sound words} (\hupotupôsin hugiainontôn
logôn\). See #1Ti 1:16| for \hupotupôsin\ and #1Ti 1:10| for
\hugiainô\. {Which} (\hôn\). Genitive plural with \êkousas\
(didst hear) or attracted to case of \logôn\ (\akouô\ is used
either with the accusative or the genitive).

1:14 {That good thing which was committed unto thee} (\tên kalên
parathêkên\). Simply, "the good deposit." {Guard} (\phulaxon\).
As in #1Ti 6:20|. God has also made an investment in Timothy (cf.
verse #12|). Timothy must not let that fail. {Which dwelleth in
us} (\tou enoikountos en hêmin\). It is only through the Holy
Spirit that Timothy or any of us can guard God's deposit with us.

1:15 {Are turned away from me} (\apestraphêsan me\). Second
aorist passive (still transitive here with \me\) of \apostrephô\,
for which verb see #Tit 1:14|. For the accusative with these
passive deponents see Robertson, _Grammar_, p. 484. It is not
known to what incident Paul refers, whether the refusal of the
Christians in the Roman province of Asia to help Paul on his
arrest (or in response to an appeal from Rome) or whether the
Asian Christians in Rome deserted Paul in the first stage of the
trial (#4:16|). Two of these Asian deserters are mentioned by
name, perhaps for reasons known to Timothy. Nothing else is known
of Phygelus and Hermogenes except this shameful item.

1:16 {Grant mercy} (\dôiê eleos\). The phrase nowhere else in the
N.T. Second aorist active optative of \didômi\, the usual form
being \doiê\. This is the usual construction in a wish about the
future. {Unto the house of Onesiphorus} (\tôi Onêsiphorou
oikôi\). The same phrase in #4:19|. Apparently Onesiphorus is now
dead as is implied by the wish in #1:18|. {For he oft refreshed
me} (\hoti pollakis me anepsuxen\). First aorist active
indicative of \anapsuchô\, old verb, to cool again, in LXX and
_Koiné_ often, here only in N.T., but \anapsuxis\ in #Ac 3:20|.
In the first imprisonment or the second. If he lost his life for
coming to see Paul, it was probably recently during this
imprisonment. {Was not ashamed of my chain} (\halusin mou ouk
epaischunthê\). Passive deponent again (first aorist indicative)
with accusative as in #1:8|. For \halusin\ (chain) see #Eph
6:20|. Note absence of augment in \epaischunthê\.

1:17 {When he was in Rome} (\genomenos en Romêi\). Second aorist
middle participle of \ginomai\ (coming to Rome, happening in
Rome). {He sought me diligently and found me} (\spoudaiôs
ezêtêsen me kai heuren\). Effective aorists both of them (first
of \zêteô\, second of \heuriskô\). He did it at the risk of his
own life apparently.

1:18 {Grant to him to and mercy} (\dôiê autôi heurein eleos\).
Second aorist active optative in wish for the future again as in
verse #16|. Find mercy from the Lord (Jesus) as he found me.
{Thou knowest very well} (\beltion su ginôskeis\). Literally,
"thou knowest better (than I)," for he did those things in
Ephesus where thou art. Only N.T. example of \beltion\, in D text
of #Ac 10:28|.