KJV: And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
YLT: and their word as a gangrene will have pasture, of whom is Hymenaeus and Philetus,
Darby: and their word will spread as a gangrene; of whom is Hymenaeus and Philetus;
ASV: and their word will eat as doth a gangrene: or whom is Hymenaeus an Philetus;
λόγος | talk |
Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ὡς | like |
Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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γάγγραινα | gangrene |
Parse: Noun, Nominative Feminine Singular Root: γάγγραινα Sense: a gangrene, a disease by which any part of the body suffering from inflammation becomes so corrupted that, unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away the bones. |
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νομὴν | pasture to grow |
Parse: Noun, Accusative Feminine Singular Root: νομή Sense: pasturage, fodder, food. |
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ἕξει | will have |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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ὧν | among whom |
Parse: Personal / Relative Pronoun, Genitive Masculine Plural Root: ὅς Sense: who, which, what, that. |
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Ὑμέναιος | Hymenaeus |
Parse: Noun, Nominative Masculine Singular Root: Ὑμέναιος Sense: a heretic, one of the opponents of the apostle Paul. |
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Φιλητός | Philetus |
Parse: Noun, Nominative Masculine Singular Root: Φίλητος Sense: a heretic and a disciple of Hymenaeus,. |
Greek Commentary for 2 Timothy 2:17
“Will have (future active of εχω echō) pasturage or increase” (νομη nomē old word from νεμω nemō to pasture, in N.T. only here and John 10:9). [source]
Late word (medical writers and Plutarch), only here in N.T. From γραω graō or γραινω grainō to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in 1 Timothy 1:20. Nothing is known of Philetus. [source]
Lit. will have pasturage, and so grow. Νομὴ πυρός aspreading of fire: a sore is said νομὴν ποιεῖσθαι tospread. Comp. Acts 4:17, διανεμηθῇ spreadof the influence of the miracle of Peter, from the same root, νέμειν todistribute or divide; often of herdsmen, to pasture. Νομὴ only here and John 10:9 [source]
Transliterated into gangrene. An eating sore; a cancer. N.T.oolxx. Comp. Ovid:“Solet immedicabile cancerSerpere, et illaesas vitiatis addere partes.”Metam. ii. 826 [source]
Reverse Greek Commentary Search for 2 Timothy 2:17
Repeated from John 10:7. By me if any man enter in Condition of third class with εαν ean and second aorist active subjunctive of εισερχομαι eiserchomai Note proleptic and emphatic position of δι εμου di' emou One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in John 5:23. He will say it again more sharply in John 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to “any one” He shall be saved Future passive of σωζω sōzō the great word for salvation, from σως sōs safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance Future (linear future) indicative of ευρισκω heuriskō old word from νεμω nemō to pasture. In N.T. only here and 2 Timothy 2:17 (in sense of growth). This same phrase occurs in 1 Chronicles 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd. [source]
Only here in New Testament. Lit., be distributed. In 2 Timothy 2:17, “their word will eat as a canker,” is, literally, will have distribution or spreading ( νομὴν ἕξει ). Bengel, however, goes too far when he represents the members of the council as speaking in the figure of a canker. “They regard the whole as a canker.” [source]
Comp. 2 Timothy 2:17; 2 Timothy 4:14. [source]
The same heretic reappears in 2 Timothy 2:17. He and Alexander are the chief “wreckers” of faith in Ephesus. [source]
From such persons as are described as “vessels unto dishonor.” Some attempt to relieve the awkwardness of this figure by referring these to persons mentioned in 2 Timothy 2:16, 2 Timothy 2:17. [source]
Present active participle of λαλεω laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα dusnoēta). Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. [source]