Bible Heaven/Bible Heaven.iso/robertsn/rwp-tit/tit2.rwp

Text File | 1993-03-13 | 9KB | 157 lines

2:1 {But speak thou} (\su de lalei\). In contrast to these
Pharisaic Gnostics in Crete. {Befit} (\prepei\). Old verb to be
becoming, seemly. See #1Ti 2:10; Eph 5:3|. With dative case
\didaskaliâi\. {Sound} (\hugiainousêi\). Healthful as in #1:13;
2:2; 1Ti 1:10|, common word in the Pastorals.

2:2 {Aged men} (\presbutas\). See #Phm 1:9| for this word. For
discussion of family life see also #Co 3:18-4:1; Eph 5:22-6:9;
1Ti 5:1-6:2|. For the adjectives here see #1Ti 3:2,8|; for the
substantives see #1Ti 6:11|.

2:3 {Aged women} (\presbutidas\). Old word, feminine of
\presbutês\, only here in N.T. See \presbuteras\ in #1Ti 5:2|.
{Reverent} (\hieroprepeis\). Old word (\heiros, prepei\). Only
here in N.T. Same idea in #1Ti 2:10|. Like people engaged in
sacred duties (Lock). {In demeanour} (\en katastêmati\). Late and
rare word (inscriptions) from \kathistêmi\, deportment, only here
in N.T. {Not slanderers} (\mê diabolous\). See #1Ti 3:11; 2Ti
3:3|. {Nor enslaved to much wine} (\mêde oinôi pollôi
dedoulômenas\). Perfect passive participle of \douloô\, with
dative case \oinôi\. See #1Ti 3:8|. "It is proved by experience
that the reclamation of a woman drunkard is almost impossible"
(White). But God can do the "impossible." {Teachers of that which
is good} (\kalodidaskalous\). Compound word found here alone,
_bona docentes_ (teaching good and beautiful things). A sorely
needed mission.

2:4 {That they may train} (\hina sôphronizôsin\). Purpose clause,
\hina\ and present active subjunctive of \sôphronizô\, old verb
(from \sôphrôn\, sound in mind, \saos, phrên\, as in this verse),
to make sane, to restore to one's senses, to discipline, only
here in N.T. {To love their husbands} (\philandrous einai\).
Predicate accusative with \einai\ of old adjective \philandros\
(\philos, anêr\, fond of one's husband), only here in N.T. \Anêr\
means man, of course, as well as husband, but only husband here,
not "fond of men" (other men than their own). {To love their
children} (\philoteknous\). Another old compound, here only in
N.T. This exhortation is still needed where some married women
prefer poodle-dogs to children.

2:5 {Workers at home} (\oikourgous\). So the oldest MSS. (from
\oikos, ergou\) instead of \oikourous\, keepers at home (from
\koiso, ouros\, keeper). Rare word, found in Soranus, a medical
writer, Field says. Cf. #1Ti 5:13|. "Keepers at home" are usually
"workers at home." {Kind} (\agathas\). See #Ro 5:7|. See #Col
3:18; Eph 5:22| for the same use of \hupotassomai\, to be in
subjection. Note \idiois\ (their own). See #1Ti 6:1| for the same
negative purpose clause (\hina mê blasphêmêtai\).

2:6 {The younger men} (\tous neôterous\). Just one item, besides
"likewise" (\hosautôs\ as in #3; 1Ti 2,9|), "to be soberminded"
(\sôphronein\, old verb as in #Rom 12:3|). It is possible to take
"in all things" (\peri panta\) with \sôphronein\, though the
editors take it with verse #7|.

2:7 {Shewing thyself} (\seauton parechomenos\). Present middle
(redundant middle) participle of \parechô\ with the reflexive
pronoun \seauton\ as if the active voice \parechôn\. The _Koiné_
shows an increasing number of such constructions (Robertson,
_Grammar_, p. 811). See active in #1Ti 1:4|. {An ensample}
(\tupon\). For this word see #2Th 3:9; Php 3:17|. {Uncorruptness}
(\aphthorian\). Only example, from late adjective \aphthoros\
(\a\ privative and \phtheirô\).

2:8 {Sound} (\hugiê\, Attic usually \hugiâ\ in accusative
singular), elsewhere in Pastorals participle \hugianôn\ (verse
#1|). {That cannot be condemned} (\akatagnôston\). Only N.T.
example (verbal, \a\ privative and \katagnôstos\) and in IV Macc.
4:47. Deissmann (_Bible Studies_, p. 200) quotes it from an
inscription and the adverb from a papyrus. {He that is of the
contrary part} (\ho ex enantias\). "The one on the opposite side"
(your opponent). Cf. verse #9; 1Ti 5:14|. {May be ashamed} (\hina
entrapêi\). Final clause with \hina\ and second aorist passive
subjunctive of \entrepô\, to turn, in middle and passive to turn
one on himself and so be ashamed (to blush) as in #2Th 3:14; 1Co
4:14|. This sense in the papyri. {Evil} (\phaulon\). Old word,
easy (easy morals), worthless; bad, as in #2Co 5:10|.

2:9 {Servants} (\doulous\). "Slaves." Supply "exhort"
(\parakalei\). See #1Ti 6:1| for "masters" (\despotais\).
{Well-pleasing} (\euarestous\). See on »2Co 5:9|. {Not
gainsaying} (\mê antilegontas\). "Not answer back." See #Ro
10:21|.

2:10 {Not purloining} (\mê nosphizomenous\). Present middle
participle of \nosphizô\, old verb (from \nosphi\, apart), in
middle to set apart for oneself, to embezzle, in N.T. only here
and #Ac 5:2f|. {Fidelity} (\pistin\). See #Ga 5:22; 1Ti 5:12| for
\pistis\ in the sense of faithfulness. Nowhere else in the N.T.
do we have \agathê\ with \pistis\ as here, but an Oxyr. papyrus
(iii. 494, 9) has this very phrase (\pâsan pistin
endeiknumenêi\). Westcott and Hort put \agapên\ in the margin.
See #3:2|. {That they may adorn} (\hina kosmôsin\). Final clause
with \hina\ and present active subjunctive. See #1Ti 2:9| for
\kosmeô\. Paul shows slaves how they may "adorn" the teaching of
God.

2:11 {Hath appeared} (\epephanê\). "Did appear," the first
Epiphany (the Incarnation). Second aorist passive indicative of
\epiphainô\, old verb, in N.T. here, #3:4; Lu 1:79; Ac 27:20|.
{Bringing salvation} (\sôtêrios\). Old adjective from \sôtêr\
(Saviour), here alone in N.T. except \to sôtêrion\ (salvation,
"the saving act") in #Lu 2:30; 3:6; Eph 6:17|. {Instructing}
(\paideuousa\). See #1Ti 1:20|. {Ungodliness} (\asebeian\). See
#Ro 1:18|. {Worldly lusts} (\tas kosmikas epithumias\). Aristotle
and Plutarch use \kosmikos\ (from \kosmos\) about the universe as
in #Heb 9:1| about the earthly. Here it has alone in N.T. the
sense of evil "in this present age" as with \kosmos\ in #1Jo
2:16|. The three adverbs set off the opposite (soberly
\sôphronôs\, righteously \dikaiôs\, godly \eusebôs\).

2:13 {Looking for} (\prosdechomenoi\). Present middle participle
of \prosdechomai\, old verb, the one used of Simeon (#Lu 2:25|)
and others (#Lu 2:38|) who were looking for the Messiah. {The
blessed hope and appearing of the glory} (\tên makarian elpida
kai epiphaneian tês doxês\). The word \epiphaneia\ (used by the
Greeks of the appearance of the gods, from \epiphanês,
epiphainô\) occurs in #2Ti 1:10| of the Incarnation of Christ,
the first Epiphany (like the verb \epephanê\, #Tit 2:11|), but
here of the second Epiphany of Christ or the second coming as in
#1Ti 6:14; 2Ti 4:1,8|. In #2Th 2:8| both \epiphaneia\ and
\parousia\ (the usual word) occur together of the second coming.
{Of our great God and Saviour Jesus Christ} (\tou megalou theou
kai sôtêros Iêsou Christou\). This is the necessary meaning of
the one article with \theou\ and \sôtêros\ just as in #2Pe
1:1,11|. See Robertson, _Grammar_, p. 786. Westcott and Hort read
\Christou Iêsou\.

2:14 {Who gave himself for us} (\hos edôken heauton huper
hêmôn\). Paul's great doctrine (#Ga 1:4; 2:20; 1Ti 2:6|). {That
he might redeem us} (\hina lutrôsêtai\). Final clause, \hina\ and
the aorist middle subjunctive of \lutroô\, old verb from \lutron\
(ransom), in N.T. only here, #Lu 24:21; 1Pe 1:18|. {Purify to
himself} (\katharisêi heautôi\). Final clause with first aorist
active subjunctive of \katharizô\, for which verb see #Eph 5:26|.
{Lawlessness} (\anomias\). See #2Th 2:3|. {A people for his own
possession} (\laon periousion\). A late word (from \perieimi\, to
be over and above, in papyri as well as \periousia\), only in LXX
and here, apparently made by the LXX, one's possession, and so
God's chosen people. See #1Pe 2:9| (\laos eis peripoiêsin\).
{Zealous of good works} (\zêlôtên kalôn ergôn\). "A zealot for
good works." Substantive for which see #1Co 14:12; Ga 1:14|.
Objective genitive \ergôn\.

2:15 {With all authority} (\meta pasês epitagês\). See #1Co 7:6;
2Co 8:8|. Assertion of authority is sometimes necessary. {Let no
man despise thee} (\mêdeis sou periphroneitô\). Present active
imperative in prohibition of \periphroneô\, old verb, only here
in N.T., to think around (on all sides). Literally, "let no man
think around thee" (and so despise thee). In #1Ti 4:12| it is
\kataphroneitô\ (think down on), a stronger word of scorn, but
this one implies the possibility of one making mental circles
around one and so "out-thinking" him. The best way for the modern
minister to command respect for his "authority" is to do thinking
that will deserve it.