KJV: And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
YLT: and they may awake out of the devil's snare, having been caught by him at his will.
Darby: and that they may awake up out of the snare of the devil, who are taken by him, for his will.
ASV: and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will.
| ἀνανήψωσιν | they might come to their senses |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: ἀνανήφω Sense: to return to soberness. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| διαβόλου | devil |
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Parse: Adjective, Genitive Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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| παγίδος | snare |
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Parse: Noun, Genitive Feminine Singular Root: παγίς Sense: snare, trap, noose. |
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| ἐζωγρημένοι | having been captured |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: ζωγρέω Sense: to take alive. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐκείνου | his |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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Greek Commentary for 2 Timothy 2:26
First aorist active subjunctive of ανανηπω ananēphō late and rare word, to be sober again, only here in N.T., though νηπω nēphō is in 1 Thessalonians 5:6. [source]
They have been caught while mentally intoxicated in the devil‘s snare (1 Timothy 3:7). See note on Romans 11:9 for παγις pagis Taken captive (εζωγρημενοι ezōgrēmenoi). Perfect passive participle of ζωγρεω zōgreō old verb, to take alive (ζωοσ αγρεω zōosυπ αυτου εις το εκεινου τελημα agreō), in N.T. only here and Luke 5:10 (of Peter). “Taken captive alive.” By him unto his will This difficult phrase is understood variously. One way is to take both εκεινου autou and αυτου ekeinou to refer to the devil. Another way is to take both of them to refer to God. Another way is to take εκεινου autou of the devil and ekeinou of God. This is probably best, “taken captive by the devil” “that they may come back to soberness to do the will of God.” There are difficulties in either view. [source]
Perfect passive participle of ζωγρεω zōgreō old verb, to take alive “Taken captive alive.” [source]
This difficult phrase is understood variously. One way is to take both εκεινου autou and αυτου ekeinou to refer to the devil. Another way is to take both of them to refer to God. Another way is to take εκεινου autou of the devil and ekeinou of God. This is probably best, “taken captive by the devil” “that they may come back to soberness to do the will of God.” There are difficulties in either view. [source]
Lit. may return to soberness. N.T.oSee on be sober, 1 Thessalonians 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 15:34. [source]
Better, unto his will: that is, to do his (God's) will. The whole will then read: “And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God's will.”-DIVIDER- [source]
Comp. Psalm 124:7. The phrase snare of the devil, only here and 1 Timothy 3:7(note). The metaphor is mixed; return to soberness out of the snare of the devil. [source]
Or, having been held captive. Only here and Luke 5:10(note on thou shalt catch ). [source]
The devil. [source]
Reverse Greek Commentary Search for 2 Timothy 2:26
Lit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb ζωγρέω , to catch, is compounded of ζωός , living, and ἀγρεύω ,to catch or take. Hence, lit., to take alive: in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostrate Adrastus:“Adrastus clasped the warrior's knees and said,O son of Atreus, take me prisoner ” ( ζώγρει )Iliadvi., 45,6; compare Iliad, x., 378.So Herodotus: “The Persians took Sardis, and captured Croesus himself alive” ( ἔξώγρημαν ). - I., 86. There is certainly a reason for the use of this term, as indicating that Christ's ministers are called to win men to life. Compare 2 Timothy 2:26, where, according to the best supported rendering, the servant of God is represented as taking men alive out of the power of Satan, to be preserved unto the will of God;i.e., as instruments of his will (compare A. V. and Rev.). The word thus contains in itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; “for, as the fisherman draws out the fish from waters where they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these.”sa40 [source]
From μετυ methu (wine). Old word but in the N.T. only here and Romans 13:13; Galatians 5:21.Cares of this life (μεριμναις βιωτικαις merimnais biōtikais). Anxieties of life. The adjective βιωτικος biōtikos is late and in the N.T. only here and 1 Corinthians 6:3.Come on you Second aorist active subjunctive of επιστημι ephistēmi ingressive aorist. Construed also with μη ποτε mē pote Adjective in predicate agreeing with ημερα hēmera (day).As a snare (ως παγις hōs pagis). Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Second aorist active subjunctive of επιστημι ephistēmi ingressive aorist. Construed also with μη ποτε mē pote Adjective in predicate agreeing with ημερα hēmera (day).As a snare (ως παγις hōs pagis). Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Old word from πηγνυμι pēgnumi to make fast a net or trap. Paul uses it several times of the devil‘s snares for preachers (1 Timothy 3:7; 2 Timothy 2:26). [source]
Only here in the New Testament. It means to awake from a drunken stupor. Compare Joel 1:5, Sept. The kindred verb ἀνανήφω returnto soberness (A.V. and Rev., recover ), occurs at 2 Timothy 2:26. [source]
Comp. 1 Timothy 6:9; 2 Timothy 2:26. In Paul, Romans 11:9, see note. Both reproach and snare govern διαβόλου. [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
Late word from ονειδιζω oneidizō See note on Romans 15:3. The snare of the devil (παγιδα του διαβολου pagida tou diabolou). Here subjective genitive, snare set by the devil. Παγις Pagis old word from πηγνυμι pēgnumi to make fast. So a snare for birds (Luke 21:35), any sudden trap (Romans 11:9), of sin (1 Timothy 6:9), of the devil (1 Timothy 3:7; 2 Timothy 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit 1 Timothy 3:6, money 1 Timothy 6:9, women, ambition). [source]
Here subjective genitive, snare set by the devil. Παγις Pagis old word from πηγνυμι pēgnumi to make fast. So a snare for birds (Luke 21:35), any sudden trap (Romans 11:9), of sin (1 Timothy 6:9), of the devil (1 Timothy 3:7; 2 Timothy 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit 1 Timothy 3:6, money 1 Timothy 6:9, women, ambition). [source]
Accusative case καυστηριαζω suneidēsin retained with the perfect passive participle of πσευδολογων kaustēriazō a rare verb only here and once in Strabo. Branded with the mark of Satan (2 Timothy 2:26) as Paul was with the marks of Christ (Galatians 6:17). Agreeing in case with pseudologōn f0). [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 1 Thessalonians 5:6, and see on ἀνανήψωσιν recover 2 Timothy 2:26. [source]
Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
Associative instrumental case of μυτος muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω sophizō old word (from σοπος sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν egnōrisamen humin). First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [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]