KJV: Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
YLT: Lukas only is with me; Markus having taken, bring with thyself, for he is profitable to me for ministration;
Darby: Luke alone is with me. Take Mark, and bring him with thyself, for he is serviceable to me for ministry.
ASV: Only Luke is with me. Take Mark, and bring him with thee; for he is useful to me for ministering.
| Λουκᾶς | Luke |
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Parse: Noun, Nominative Masculine Singular Root: Λουκᾶς Sense: a Gentile Christian, the companion of Paul in preaching the gospel and on his many journeys; he was a physician and author of the book of Luke and Acts in the NT. |
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| μόνος | alone |
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Parse: Adjective, Nominative Masculine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
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| ἐμοῦ | me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Μᾶρκον | Mark |
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Parse: Noun, Accusative Masculine Singular Root: Μᾶρκος Sense: an evangelist, the author of the Gospel of Mark. |
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| ἀναλαβὼν | having taken |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναλαμβάνω Sense: to take up, raise. |
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| ἄγε | bring [him] |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ἄγω Sense: to lead, take with one. |
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| ἔστιν | he is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| μοι | to me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| εὔχρηστος | useful |
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Parse: Adjective, Nominative Masculine Singular Root: εὔχρηστος Sense: easy to make use of, useful. |
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| διακονίαν | [the] ministry |
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Parse: Noun, Accusative Feminine Singular Root: διακονία Sense: service, ministering, esp. |
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Greek Commentary for 2 Timothy 4:11
Luke is with Paul now in Rome as during the first Roman imprisonment (Philemon 1:24; Colossians 4:14). [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]
See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5, Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14and Philemon 1:24. [source]
In N.T. mostly in Acts. See on Acts 23:31, and comp. Acts 20:13, Acts 20:14. [source]
Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. [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]
Reverse Greek Commentary Search for 2 Timothy 4:11
Actual result here stated by αποχωριζω hōste and the first aorist passive infinitive of αυτους apochōrizō old verb to sever, to separate, here only and Revelation 6:4 in the N.T. The accusative of general reference Second infinitival clause ωστε ekpleusai after τε hōste connected by συν παραλαβοντα te The same participle is used here minus εκπλευσαι sunεκπλεω paralabonta (second aorist active). Barnabas and Mark sailed out (ekpleusai from ekpleō) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in 1 Corinthians 9:6. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One‘s judgment may go with Paul, but one‘s heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1 Peter 5:13) and finally with Paul (Colossians 4:10; 2 Timothy 4:11). See my little book on John Mark (Making Good in the Ministry). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times. [source]
So in Acts 20:14. Same use in 2 Timothy 4:11: “Picking up Mark” Assos was a seaport south of Troas in Mysia in the province of Asia. He had appointed (διατεταγμενος ην diatetagmenos ēn). Past perfect periphrastic middle of διατασσω diatassō old verb to give orders (military in particular). To go by land Present active infinitive of πεζευω pezeuō old verb to go on foot, not on horse back or in a carriage or by ship. Here only in the N.T. It was about twenty miles over a paved Roman road, much shorter (less than half) than the sea voyage around Cape Lectum. It was a beautiful walk in the spring-time and no doubt Paul enjoyed it whatever his reason was for going thus to Assos while the rest went by sea. Certainly he was entitled to a little time alone, this one day, as Jesus sought the Father in the night watches (Matthew 14:23). [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Second aorist active imperative of αναλαμβανω analambanō old word and used (αναλαβων analabōn) of “picking up” Mark in 2 Timothy 4:11. [source]
This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
Mentioned also in Philemon 1:24; 2 Timothy 4:11. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean “my beloved physician.” It would seem certain that Luke looked after Paul‘s health and that Paul loved him. Paul was Luke‘s hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community. [source]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
First aorist active articular participle of ενδυναμοω endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [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]
Perfect passive participle of απολυω apoluō to set free, in indirect discourse after γινωσκετε ginōskete Possibly from prison if he came to Rome at Paul‘s request (2 Timothy 4:11, 2 Timothy 4:21). Shortly Same comparative as in Hebrews 13:19, “sooner” than I expect (?). [source]