KJV: In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
YLT: in meekness instructing those opposing -- if perhaps God may give to them repentance to an acknowledging of the truth,
Darby: in meekness setting right those who oppose, if God perhaps may sometime give them repentance to acknowledgment of the truth,
ASV: in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth,
| πραΰτητι | gentleness |
|
Parse: Noun, Dative Feminine Singular Root: πραΰτης Sense: mildness of disposition, gentleness of spirit, meekness. |
|
| παιδεύοντα | disciplining |
|
Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: παιδεύω Sense: to train children. |
|
| τοὺς | those |
|
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἀντιδιατιθεμένους | opposing |
|
Parse: Verb, Present Participle Middle, Accusative Masculine Plural Root: ἀντιδιατίθημι Sense: to place one’s self in opposition, to oppose, to dispose in turn, to take in hand in turn, to retaliate. |
|
| μή‿ | lest |
|
Parse: Adverb Root: μή Sense: no, not lest. |
|
| ποτε | ever |
|
Parse: Conjunction Root: πότε Sense: when?, at what time?. |
|
| δώῃ | may give |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: διδῶ Sense: to give. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸς | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| μετάνοιαν | repentance |
|
Parse: Noun, Accusative Feminine Singular Root: μετάνοια Sense: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done. |
|
| εἰς | unto |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| ἐπίγνωσιν | a knowledge |
|
Parse: Noun, Accusative Feminine Singular Root: ἐπίγνωσις Sense: precise and correct knowledge. |
|
| ἀληθείας | of [the] truth |
|
Parse: Noun, Genitive Feminine Singular Root: ἀλήθεια Sense: objectively. |
|
Greek Commentary for 2 Timothy 2:25
See Titus 2:12. “Schooling” (Parry). [source]
Present middle (direct) participle of αντιδιατιτημι antidiatithēmi late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. If peradventure God may give (μη ποτε δωιη ο τεος mē pote dōiē ho theos). Here Westcott and Hort read the late form of the second aorist active optative of διδωμι didōmi for the usual δοιη doiē as they do in 2 Timothy 1:18. But there it is a wish for the future and so regular, while here the optative with μη ποτε mē pote in a sort of indirect question is used with a primary tense δει dei (present) and parallel with an undoubted subjunctive ανανηπσωσιν ananēpsōsin while in Luke 3:15 μη ποτε ειε mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive δωηι dōēi here (Prolegomena, pp. 55, 193). Repentance “Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
Here Westcott and Hort read the late form of the second aorist active optative of διδωμι didōmi for the usual δοιη doiē as they do in 2 Timothy 1:18. But there it is a wish for the future and so regular, while here the optative with μη ποτε mē pote in a sort of indirect question is used with a primary tense δει dei (present) and parallel with an undoubted subjunctive ανανηπσωσιν ananēpsōsin while in Luke 3:15 μη ποτε ειε mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive δωηι dōēi here (Prolegomena, pp. 55, 193). [source]
“Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
A Pauline word, only here in Pastorals, but comp. πραυπαθία , 1 Timothy 6:11(note). Const. with instructing. [source]
See on 1 Timothy 1:20. Better, correcting. [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]
Only here in Pastorals. See on repent Matthew 3:2. [source]
More correctly, the knowledge. The formula PastoSee 1 Timothy 2:4(note); 2 Timothy 3:7. For εἰς untoafter μετάνοια repentancesee Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10. [source]
Reverse Greek Commentary Search for 2 Timothy 2:25
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Philemon 3:4-72; Galatians 1:4; 1713537922_53. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. [source]
Second aorist active optative (Koiné{[28928]}š form for older δοιη doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
On this sense of παιδευω paideuō from παις pais child, to train a child (Acts 7:22), to discipline with words (2 Timothy 2:25), to chastise with scourges see note on Luke 23:16 (Hebrews 12:7), and so by afflictions as here (Hebrews 12:6). υπο του Κυριου Hupo tou Kuriou can be construed with κρινομενοι krinomenoi instead of with παιδευομετα paideuometha [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]
See on 2 Peter 1:6; see on James 5:1. Compare Paul's exhortation to Timothy in Ephesus, 2 Timothy 2:25, 2 Timothy 2:26. [source]