KJV: If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.
YLT: if, then, any one may cleanse himself from these, he shall be a vessel to honour, sanctified and profitable to the master -- to every good work having been prepared,
Darby: If therefore one shall have purified himself from these, in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work.
ASV: If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, meet for the master's use, prepared unto every good work.
τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἐκκαθάρῃ | shall have cleansed |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἐκκαθαίρω Sense: to cleanse out, clean thoroughly, to cleanse. |
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ἑαυτὸν | himself |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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τούτων | these |
Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
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ἔσται | he will be |
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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σκεῦος | a vessel |
Parse: Noun, Nominative Neuter Singular Root: σκεῦος Sense: a vessel. |
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τιμήν | honor |
Parse: Noun, Accusative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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ἡγιασμένον | having been sanctified |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
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εὔχρηστον | useful |
Parse: Adjective, Nominative Neuter Singular Root: εὔχρηστος Sense: easy to make use of, useful. |
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τῷ | to the |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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δεσπότῃ | Master |
Parse: Noun, Dative Masculine Singular Root: δεσπότης Sense: a master, Lord. |
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πᾶν | every |
Parse: Adjective, Accusative Neuter Singular Root: πᾶς Sense: individually. |
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ἔργον | work |
Parse: Noun, Accusative Neuter Singular Root: ἔργον Sense: business, employment, that which any one is occupied. |
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ἀγαθὸν | good |
Parse: Adjective, Accusative Neuter Singular Root: ἀγαθός Sense: of good constitution or nature. |
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ἡτοιμασμένον | having been prepared |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: ἑτοιμάζω Sense: to make ready, prepare. |
Greek Commentary for 2 Timothy 2:21
Paul drops the metaphor of the house and takes up the individual as one of the “vessels.” Condition of third class with first aorist active subjunctive of εκκαταιρω ekkathairō old verb, to cleanse out, in lxx, in N.T. only here and 1 Corinthians 5:7. [source]
From the vessels for dishonour of 2 Timothy 2:20. Sanctified (ηγιασμενον hēgiasmenon). Perfect passive participle of αγιαζω hagiazō for which verb see note on 1 Corinthians 6:11. Meet for the master‘s use Dative case δεσποτηι despotēi (for which word see note on 1 Timothy 6:1) with ευχρηστον euchrēston neuter singular like ηγιασμενον hēgiasmenon agreeing with σκευος skeuos Old verbal adjective Perfect passive participle of ετοιμαζω hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]
Perfect passive participle of αγιαζω hagiazō for which verb see note on 1 Corinthians 6:11. [source]
Dative case δεσποτηι despotēi (for which word see note on 1 Timothy 6:1) with ευχρηστον euchrēston neuter singular like ηγιασμενον hēgiasmenon agreeing with σκευος skeuos Old verbal adjective Perfect passive participle of ετοιμαζω hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]
Perfect passive participle of ετοιμαζω hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]
Only here and 1 Corinthians 5:7. The meaning is, separate himself from communion with. [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]
Const. with vessel, not with sanctified. [source]
Comp. 1 Timothy 4:5. Set apart to noble and holy uses, as belonging to God. See on ἁγιασμός sanctification Romans 6:19. For ἅγιος holysee on 1 Timothy 5:10. [source]
From εὐ welland χρᾶσθαι touse. Hence, easy to make use of, useful. The A.V. meet, is fit, suitable. Rend. serviceable. In contrast with to no profit, 2 Timothy 2:14. See Philemon 1:11, where the contrast with ἄχρηστος uselessis brought out. Only here, 2 Timothy 4:11, Philemon 1:11. [source]
Use is superfluous. Rend. for the master. The master of the household. See on 1 Timothy 6:1. [source]
In Paul, 1 Corinthians 2:9; Philemon 1:22. Only here in Pastorals. Comp. Titus 3:1. [source]
The phrase in Paul, 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17. In Pastorals, 1 Timothy 5:10; 2 Timothy 3:17; Titus 1:16; Titus 3:1. [source]
Reverse Greek Commentary Search for 2 Timothy 2:21
Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29. [source]
Only here and Ephesians 2:10. The studied difference in the use of this term instead of καταρτίζω tofit (Romans 9:22), cannot be overlooked. The verb is not equivalent to foreordained ( προορίζω ). Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in Romans 9:22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb ἑτοιμάζω often indicates, as Meyer remarks, to constitute qualitatively; i.e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See Luke 1:17; John 14:2; 1 Corinthians 2:9; 2 Timothy 2:21. “Ah, truly,” says Reuss, “if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine-tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold” (Farrar). See note at end of ch. 11. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Ἑύχρηστος profitableonly here, 2 Timothy 2:21, Philemon 1:11. For for the ministry rend. for ministering or for service, and see on 1 Timothy 1:12. [source]
Second aorist active participle of αναλαμβανω analambanō old verb, to pick up, as in Ephesians 6:13, Ephesians 6:16. “Pick up Mark.” He is useful to me (εστιν μοι ευχρηστος estin moi euchrēstos). See note on 2 Timothy 2:21 for ευχρηστος euchrēstos Paul had long ago changed his opinion of Mark (Colossians 4:10) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts 15:37.). [source]
See note on 2 Timothy 2:21 for ευχρηστος euchrēstos Paul had long ago changed his opinion of Mark (Colossians 4:10) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts 15:37.). [source]
Pauline phrase (2 Corinthians 9:8; 2 Timothy 2:21; 2 Timothy 3:17), here adjective hetoimos (2 Corinthians 9:5), there verb. [source]
Perfect passive articular participle of ετοιμαζω hetoimazō to make ready For this use of εις eis with ητοιμασμενον hētoimasmenon see 2 Timothy 2:21. All preparation over, the angels are waiting for the signal to begin.That they should kill The same idiom in Revelation 9:5 about the fifth trumpet, which brought torture. This one brings death. [source]
For this use of εις eis with ητοιμασμενον hētoimasmenon see 2 Timothy 2:21. All preparation over, the angels are waiting for the signal to begin. [source]