KJV: And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
YLT: and those having believing masters, let them not slight them, because they are brethren, but rather let them serve, because they are stedfast and beloved, who of the benefit are partaking. These things be teaching and exhorting;
Darby: And they that have believing masters, let them not despise them because they are brethren; but let them the rather serve them with subjection, because they are faithful and beloved, who profit by the good and ready service rendered. These things teach and exhort.
ASV: And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort.
| οἱ | Those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πιστοὺς | believing |
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Parse: Adjective, Accusative Masculine Plural Root: πιστός Sense: trusty, faithful. |
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| δεσπότας | masters |
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Parse: Noun, Accusative Masculine Plural Root: δεσπότης Sense: a master, Lord. |
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| καταφρονείτωσαν | let them despise [them] |
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Parse: Verb, Present Imperative Active, 3rd Person Plural Root: καταφρονέω Sense: to contemn, despise, disdain, think little or nothing of. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἀδελφοί | brothers |
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Parse: Noun, Nominative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| εἰσιν | they are |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| μᾶλλον | rather |
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Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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| δουλευέτωσαν | let them serve [them] |
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Parse: Verb, Present Imperative Active, 3rd Person Plural Root: δουλεύω Sense: to be a slave, serve, do service. |
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| πιστοί | believing [ones] |
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Parse: Adjective, Nominative Masculine Plural Root: πιστός Sense: trusty, faithful. |
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| ἀγαπητοὶ | beloved |
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Parse: Adjective, Nominative Masculine Plural Root: ἀγαπητός Sense: beloved, esteemed, dear, favourite, worthy of love. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τῆς | by the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| εὐεργεσίας | good service |
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Parse: Noun, Genitive Feminine Singular Root: εὐεργεσία Sense: a good deed, benefit. |
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| ἀντιλαμβανόμενοι | being helped |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ἀντιλαμβάνω Sense: to lay hold of, hold fast to anything. |
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| Ταῦτα | These things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| δίδασκε | teach |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: διδάσκω Sense: to teach. |
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| παρακάλει | exhort |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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Greek Commentary for 1 Timothy 6:2
Negative imperative active third plural of καταπρονεω kataphroneō to think down on. See note on 1 Timothy 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state‘s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master‘s position, see note on 1 Corinthians 7:22; Philemon 1:16. [source]
Render the Christian Master better service. They that partake of the benefit (οι της ενεργεσιας αντιλαμβανομενοι hoi tēs energesias antilambanomenoi). For ευεργεσιας euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35. [source]
For ευεργεσιας euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35. [source]
The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for, as Luke 1:54; Acts 20:35. oP. Ἑυεργεσία , benefit only here and Acts 4:9. Better, kindly service. Rend. they that busy themselves in the kindly service. The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Galatians 5:13. [source]
Reverse Greek Commentary Search for 1 Timothy 6:2
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
The verb means to lay hold on: thence to grasp helpfully or to help. To lay hold in the sense ofpartaking (1 Timothy 6:2), carries us back to the primitive meaning of the word according to its composition: to receive instead of, or in return ( ἀντὶ )and suggests the old phrase to take up for, espouse the cause of. Wyc., has took up, but probably not in this sense. [source]
It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
Objective genitive. Note ευεργεσια euergesia (old word, in the N.T. only here and 1 Timothy 6:2), as a benefactor, not a malefactor. Skilful turn made by Peter. [source]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
Only here in the New Testament. Rev., He promised afore. Paul's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ἐπαγγέλλομαι ; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See Mark 14:11; Acts 7:5; 1 Timothy 2:10; 1 Timothy 6:21. [source]
Rev., goal. Bear down upon ( κατά ). Σκοπός markonly here in the New Testament. See on look, Phlippians 2:4. Used in the classics of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs 1 Timothy 1:6; 1 Timothy 6:21; 2 Timothy 2:18, in the verb ἀστοχέω tomiss the aim or the shot. A.V., swerved and erred. [source]
Rev., goal. Bear down upon ( κατά ). Σκοπός markonly here in the New Testament. See on look, Phlippians 2:4. Used in the classics of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs 1 Timothy 1:6; 1 Timothy 6:21; 2 Timothy 2:18, in the verb ἀστοχέω tomiss the aim or the shot. A.V., swerved and erred. [source]
On the benedictions, see on 2 Corinthians 13:14. This short form occurs only here, 1 Timothy 6:21; 2 Timothy 4:22.sa40 [source]
Paul prefers this noble word to the customary ερρωστε errōsthe (Farewell, Be strong). See 2 Thessalonians 3:18 for identical close save added παντων pantōn (all). A bit shorter form in 1 Corinthians 16:23; Romans 16:20 and still shorter in Colossians 4:18; 1 Timothy 6:21; Titus 3:15; 2 Timothy 4:22. The full Trinitarian benediction we find in 2 Corinthians 13:13.sa120 [source]
See on 1 Timothy 1:9, and comp. 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. [source]
Ἁνοσιος unholyPastoSee on holiness, Luke 1:75. Βέβηλος profanecomp. 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. The verb βεβηλοῦν toprofane, Matthew 12:5; Acts 24:6, and often in lxx. Derived from βηλός threshold(comp. βαίνειν togo ). Hence the primary sense is that may be trodden. Comp. Lat. Profanus before the temple, on the ground outside. What is permitted to be trodden by people at large is unhallowed, profane. Esau is called βέβηλος in Hebrews 12:16, as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need. [source]
oP. Comp. 1Timothy href="/desk/?q=1ti+5:15&sr=1">1 Timothy 5:15; 1 Timothy 6:20; 2 Timothy 4:4; Hebrews 12:13. [source]
Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 1 Timothy 4:1; 1 Timothy 5:15, 1 Timothy 5:24; 1 Timothy 6:21. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See Galatians 1:7; Galatians 2:12; 1 Corinthians 4:18; 1 Corinthians 15:12; 2 Corinthians 3:1; Colossians 2:4, Colossians 2:8. [source]
Better, “concerning the faith made shipwreck.” For a similar use of περὶ concerningsee Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Philemon 2:23). Ναυαγεῖν tomake shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings. [source]
The verb only here and Romans 16:4. Lit. to put under; so almost without exception in lxx. See, for instance, Genesis 28:18; Genesis 47:29; Exodus 17:12. So Romans 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Ταῦτα thesethings are those mentioned 1 Timothy 4:4, 1 Timothy 4:5. In the Pastorals it is only here that ἀδελφοί brethren means the members of the church to whose superintendent the letter is addressed. In 2 Timothy 4:21, they are the Christians of the church from which the letter comes; in 1 Timothy 6:2, Christians in general; and in 1 Timothy 5:1, without any ecclesiastical sense. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
First aorist active participle of αστοχεω astocheō compound Koiné{[28928]}š verb (Polybius, Plutarch) from αστοχος astochos (α a privative and στοχος stochos a mark), “having missed the mark.” In N.T. only here, 1 Timothy 6:21; 2 Timothy 2:18. With the ablative case ων hōn (which). [source]
Second aorist passive indicative of εκτρεπω ektrepō old and common verb, to turn or twist out or aside. In medical sense in Hebrews 12:13. As metaphor in 1 Timothy 1:6; 1 Timothy 6:20; 2 Timothy 4:4. Vain talking (ματαιολογιαν mataiologian). Late word from ματαιολογος mataiologos only here in N.T., in the literary Koiné. [source]
N.T.oComp. παραιτοῦ avoid 2 Timothy 2:23; ἐκτρεπόμενος turningaway, 1 Timothy 6:20; and ἐκκλίνετε turnaway, Romans 16:17. [source]
N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions(1 Timothy 6:20); = gainsayers ( ἀντιλέγοντες Titus 1:9). Paul's word is ἀντίκεισθαι tooppose: see 1 Corinthians 16:9; Galatians 5:17; Philemon 1:28; 2 Thessalonians 2:4. [source]
For profane, see on 1 Timothy 1:9. Vain is superfluous, being implied in babblings. For babblings, see on 1 Timothy 6:20. Babble is a word of early origin, an imitative word, formed on the efforts of a young child to speak, and having its counterparts in many languages. It appears very early in English, as in Piers Plowman:“And so I bablede on my bedes.”Vis. 2487.Bacon:“Who will open himselfe to a blab or a babler?”Ess. vi Shakespeare:“Leave thy vain bibble babble.”Twelfth N. iv. 2. [source]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. [source]
As in 1 Timothy 6:20. God has also made an investment in Timothy (cf. 2 Timothy 1:12). Timothy must not let that fail. Which dwelleth in us (του ενοικουντος εν ημιν tou enoikountos en hēmin). It is only through the Holy Spirit that Timothy or any of us can guard God‘s deposit with us. [source]
See note on 1 Timothy 6:20. Will proceed (προκοπσουσιν prokopsousin). Future active of προκοπτω prokoptō “will cut forward.” See note on Galatians 1:14; Romans 13:12. Further in ungodliness “To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
“Missed the mark.” First aorist active indicative of αστοχεω astocheō for which see note on 1 Timothy 1:6; 1 Timothy 6:21. That the resurrection is past already (αναστασιν ηδη γεγονεναι anastasin ēdē gegonenai). Second perfect active infinitive of γινομαι ginomai in indirect assertion after λεγοντες legontes (saying) with the accusative of general reference (αναστασιν anastasin). Overthrow See note on Titus 1:11. [source]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]
First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
“I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]