The Meaning of 2 Timothy 4:1 Explained

2 Timothy 4:1

KJV: I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

YLT: I do fully testify, then, before God, and the Lord Jesus Christ, who is about to judge living and dead at his manifestation and his reign --

Darby: I testify before God and Christ Jesus, who is about to judge living and dead, and by his appearing and his kingdom,

ASV: I charge thee in the sight of God, and of Christ Jesus, who shall judge the living and the dead, and by his appearing and his kingdom:

KJV Reverse Interlinear

I  charge  [thee] therefore  before  God,  and  the Lord  Jesus  Christ,  who  shall  judge  the quick  and  the dead  at  his  appearing  and  his  kingdom; 

What does 2 Timothy 4:1 Mean?

Study Notes

perfect
complete.
The word implies full development, growth into maturity of godliness, not sinless perfection. Ephesians 4:12 ; Ephesians 4:13 . In this passage the Father's kindness, not His sinlessness, is the point in question. Luke 6:35 ; Luke 6:36

Verse Meaning

Paul wanted Timothy to proclaim the truth in his public ministry as well as to adhere to it in his personal life. He introduced the command in 2 Timothy 4:2 with a very solemn preamble in 2 Timothy 4:1 (cf. 1 Timothy 5:21; 1 Timothy 6:13). He reminded Timothy that God was watching him, as was Jesus Christ who will judge all people. He further reminded him that Christ will return (at any time implied) and set up His kingdom. Timothy should prepare to meet Him by carrying out Paul"s command (cf. Mark 13:34-35).
Paul"s point was this. Jesus Christ will judge Christians at the judgment seat of Christ and then appear again at the Second Coming (cf. 2 Timothy 1:10) and set up His millennial kingdom on the earth. Consequently Timothy needed to herald the Word of God ( 2 Timothy 4:2) and faithfully carry out the ministry that God had given him ( 2 Timothy 4:5). [1]
"The [2] Emperor"s appearance in any place was his epiphaneia [3]. Obviously when the Emperor was due to visit any place, everything was put in perfect order. The streets were swept and garnished; all work was up-to-date. The town was scoured and decorated to be fit for the epiphaneia of the Emperor. So Paul says to Timothy: "You know what happens when any town is expecting the epiphaneia of the Emperor; you are expecting the epiphaneia of Jesus Christ. Do your work in such a way that all things will be ready whenever He appears."" [4]

Context Summary

2Ti 4:1-12 - The Victor's Final Charge
To the end Paul held to the appearing of Jesus, though he might not live to see it; and it was to precede and usher in the coming of the Kingdom. The world of that time was sad and sick, and Paul's sole panacea was the preaching of the gospel. 2 Timothy 4:2, do not only take opportunities, but make them. 2 Timothy 4:3, make haste; such opportunities are closing in. Sound throughout these Pastoral Epistles means "healthy" and "health-giving." Note that striking phrase of the itching ears, which turn in every direction where they may obtain momentary relief. 2 Timothy 4:5, be on the alert! Fulfill, that is, work to the edge of your pattern.
With what pathetic words Paul refers to his approaching death! He regarded his life-blood as about to be poured out as a libation, 2 Timothy 4:6, r.v., margin. The time had come for him to go on board the good ship which was waiting in the offing to sail at sunset for its port of glory. He was a veteran who had fought valiantly and successfully-keeping the faith as in the old Roman story the heroes kept the bridge. But he was soon to be relieved. The crown at the end of the course was already in sight. He was lonely-only Luke is with me. He needed to be ministered unto-take Mark. But his courage was unabated. Demas might forsake, but Christ failed not. [source]

Chapter Summary: 2Ti 4

1  He exhorts him to preach the Word with all care and diligence;
6  certifies him of the nearness of his death;
9  wills him to come speedily unto him, and to bring Marcus with him;
14  warns him to beware of Alexander the metalworker
16  informs him what had befallen him at his first answering;
19  and soon after he concludes

Greek Commentary for 2 Timothy 4:1

I charge thee [διαμαρτυρομαι]
Rather, “I testify.” See 1 Thessalonians 4:6. See 1 Timothy 5:21 for this verb and appeal to God and Christ. [source]
Who shall judge [του μελλοντος κρινειν]
“The one going or about to judge” (regular idiom with μελλω — mellō). The quick and the dead “Living and dead.” See 1 Thessalonians 4:16. And by his appearing (και την επιπανειαν — kai tēn epiphaneian). Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι — diamarturomai as is βασιλειαν — basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν — epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
And by his appearing [και την επιπανειαν]
Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι — diamarturomai as is βασιλειαν — basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν — epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
I charge [διαμαρτύρομαι]
See on 1 Timothy 5:21. [source]
At his appearing [καὶ τὴν ἐπιφάνειαν]
Rend. “and by his appearing,” ἐπιφάνειαν thus depending on διαμαρτύρομαι , and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading κατὰ atFor ἐπιφάνεια appearingsee on 1 Timothy 6:14; see on 2 Thessalonians 2:8. For, βασιλεία kingdomsee on Luke 6:20. [source]

Reverse Greek Commentary Search for 2 Timothy 4:1

Luke 1:1 Which are most surely believed [τῶν πεπληροφορημένων]
From πλήρης ,full, and φορέω , the frequentative form of φέρω ,to bring, meaning to bring frequently or habitually. Hence, to bring full measure; tofulfil. Compare 2 Timothy 4:5, 2 Timothy 4:17. Also of full assurance. Applied to persons. Romans 4:21; Hebrews 10:22. As applied to things, therefore, the sense of the A. V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance with a preconceived design. Wyc., been filled in us. [source]
Luke 1:1 Many [πολλοι]
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω — epicheireō (from χειρ — cheir hand and επι — epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν — anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται — anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω — tassō a common verb for arranging things in proper order and ανα — ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις — taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις — Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Luke 1:1 Which have been fulfilled [των πεπληρωπορημενων]
Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
John 1:1 The Word [ὁ λόγος]
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9, 1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21, Matthew 19:22; Mark 5:35, Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER-
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As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15, Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER-
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John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1, 1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2, Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER-
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(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4, Hosea 12:5; Exodus 23:20, Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER-
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Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER-
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The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER-
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Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER-
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John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER-
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But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER-
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In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER-
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The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8, 1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER-
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Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1, John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER-
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The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER-
“The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]

Acts 20:4 Tychicus and Trophimus []
See Colossians 4:7, Colossians 4:8; Ephesians 6:21, Ephesians 6:22; 2 Timothy 4:12; Titus 3:12; Acts 21:29; 2 Timothy 4:20. [source]
Acts 18:18 Priscilla and Aquila []
They are named in the same order, Romans 16:3; 2 Timothy 4:19. [source]
Acts 11:26 Were called Christians [χρηματίσαι Χριστιανούς]
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER-
using it as apersonal name, which they converted into a party name. -DIVIDER-
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[source]

Acts 15:39 So that they parted asunder from one another [ωστε]
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]
Acts 19:33 The Jews putting him forward [προβαλοντων αυτον των Ιουδαιων]
Genitive absolute of the second aorist active participle of προβαλλω — proballō old verb to push forward as leaves in the spring (Luke 21:30). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. So Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2 Timothy 4:14), against whom Paul will warn Timothy then in Ephesus. “The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence” (Furneaux). Beckoned with the hand (κατασεισας την χειρα — kataseisas tān cheira). Old verb κατασειω — kataseiō to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” (τηι χειρι — tāi cheiri instrumental case) is used instead of την χειρα — tān cheira (the accusative). Would have made a defence unto the people Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. Απολογεισται — Apologeisthai (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in Romans 2:15; 2 Corinthians 12:19). [source]
Acts 20:25 Ye all [οπσεστε]
In very emphatic position after the verb εν οις διηλτον — opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. [source]
Acts 27:23 For there stood by me [παρεστη γαρ μοι]
Second aorist active (intransitive) indicative of παριστημι — paristēmi with the locative case (beside me). The very form used by Paul of his trial (2 Timothy 4:17) when “the Lord stood by me” (ο δε κυριος μοι παρεστη — ho de kurios moi parestē) when others deserted him. This angel of the God whom Paul serves (in distinction from the heathen gods) is the reason for Paul‘s present confidence. [source]
Acts 9:22 Increased the more [μαλλον ενεδυναμουτο]
Imperfect passive indicative of ενδυναμοω — endunamoō to receive power (late verb), progressive increase in strength as opposition grew. Saul‘s recantation stirred controversy and Saul grew in power. See also Paul in Philemon 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17; Romans 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Acts 1:8) into Paul who is already filled with the Holy Spirit (Acts 9:17). [source]
Acts 2:20 Before the day of the Lord come, that great and notable day [πριν ελτειν ημεραν κυριου την μεγαλην και επιπανη]
The use of πριν — prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη — epiphanē) is the same root as epiphany (επιπανεια — epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
Acts 2:40 He testified [διεμαρτυρατο]
First aorist middle of διαμαρτυρομαι — diamarturomai old verb, to make solemn attestation or call to witness (perfective use of δια — dia), while μαρτυρεω — martureō is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Luke 16:28; Acts 20:23; 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. And exhorted (και παρεκαλει — kai parekalei). Imperfect active, kept on exhorting. Save yourselves First aorist passive of σωζω — sōzō Literally, Be ye saved. Crooked (σκολιας — skolias). Old word, opposite of ορτος — orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]
Acts 20:13 To take in Paul [αναλαμβανειν τον Παυλον]
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]
Acts 20:25 I know [εγω]
Emphasis on υμεις παντες — egō which is expressed. Ye all (οπσεστε — humeis pantes). In very emphatic position after the verb εν οις διηλτον — opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. Among whom I went about Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured. [source]
Acts 21:27 When they saw him in the temple [τεασαμενοι αυτον εν τωι ιερωι]
First aorist middle participle of τεαομαι — theaomai (from τεα — thea a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Timothy 4:14). Paul was not in the inner sanctuary Stirred up all the multitude (συνεχεον παντα τον οχλον — sunecheon panta ton ochlon). Imperfect (kept on) active of συνχεω — suncheō or συνχυνω — sunchunō (υννω — ̇unnō), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31, Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31, Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith. Laid hands on him Second aorist (ingressive, with endings of the first aorist, αν — ̇an) active indicative of επιβαλλω — epiballō old verb to lay upon, to attack (note repetition of επι — epi). They attacked and seized Paul before the charge was made. [source]
Acts 22:1 The defence which I now make unto you [μου της προς υμας νυνι απολογιας]
Literally, My defence to you at this time. Νυνι — Nuni is a sharpened form (by ι — ̇i) of νυν — nun (now), just now. The term απολογια — apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι — apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7, Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
Romans 16:3 Prisca and Aquila []
Priscilla is the diminutive of Prisca. See Acts 18:2, Acts 18:18, Acts 18:26; 1 Corinthians 16:19; 2 Timothy 4:19. It is argued by some that Aquila and Priscilla must have been at Ephesus at this time, since they were there when Paul wrote 1 Corinthians 16:19, and again when he wrote 2 Timothy 4:19. “It is strange to find them settled at Rome with a church in their house between these two dates” (Farrar). But, as Bishop Lightfoot remarks (“Commentary on Philippians,” p. 176), “As Rome was their headquarters, and they had been driven thence by an imperial edict (Acts 18:2), it is natural enough that they should have returned thither as soon as it was convenient and safe to do so. The year which elapses between the two notices, allows ample time for them to transfer themselves from Ephesus to Rome, and for the apostle to hear of their return to their old abode.” Notice that the name of Priscilla precedes that of her husband. So Acts 18:2. Probably she was the more prominent of the two in christian activity. [source]
Romans 14:23 Faith []
In Christ. “So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action” (Meyer). Some authorities insert here the doxology at Romans 16:25-27. According to some, the Epistle to the Romans closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage. -DIVIDER-
-DIVIDER-
Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after-migration again to Ephesus (2 Timothy 4:19). But see on Romans 16:14. -DIVIDER-
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Others claim that chs. 1-11,16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12-15. -DIVIDER-
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Others again, that ch. 16 was written from Rome to Ephesus. -DIVIDER-
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Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16. -DIVIDER-
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[source]

Romans 12:7 Ministering [διακονίᾳ]
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]
Romans 16:3 Prisca and Aquila [Πρισκαν και Ακυλαν]
This order always (Acts 18:18, Acts 18:26; 2 Timothy 4:19, and here) save in Acts 18:2; 1 Corinthians 16:19, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians. My fellow-workers (τους συνεργους μου — tous sunergous mou). Both in tent-making and in Christian service in Corinth and Ephesus. [source]
Romans 2:6 Who will render [ος αποδωσει]
Paul quotes Proverbs 24:12 as in 2 Timothy 4:14. See also Matthew 16:27; Revelation 22:12. The rendering will be in accord with the facts. [source]
1 Corinthians 15:32 I have fought with beasts [ἐθηριομάχησα]
Only here in the New Testament. Figuratively. Paul, as a Roman citizen, would not have been set to fight with beasts in the arena; and such an incident would not have been likely to be passed over by Luke in the Acts. Compare similar metaphors in 1 Corinthians 4:9, 2 Timothy 4:17; Titus 1:12; Psalm 22:12, Psalm 22:13, Psalm 22:20, Psalm 22:21. Some, however, think it is to be taken literally. They refer to the presence at Ephesus of the Asiarchs (Acts 19:31), who had charge of the public games, as indicating that the tumult took place at the season of the celebration of the games in honor of Diana; to the fact that the young men at Ephesus were famous for their bull-fights; and to the words at Ephesus as indicating a particular incident. On the assumption that he speaks figuratively, the natural reference is to his experience with the ferocious mob at Ephesus. There was a legend that Paul was thrown, first of all, to a lion; then to other beasts, but was left untouched by them all. In the Epistle of Ignatius to the Romans occur these words: “From Syria even unto Rome, I fight with beasts, both by land and sea, both night and day, being bound to ten leopards. I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse” (5). Compare Epistle to Tralles, 10: “Why do I pray that I may fight with wild beasts?” So in the Epistle to Smyrna he says: “I would put you on your guard against these monsters in human shape ” ( θηρίων τῶν ἀνθρωπομόρφων ); and in the Antiochene “Acts of Martyrdom” it is said: “He (Ignatius) was seized by a beastly soldiery, to be led away to Rome as a prey for carnivorous beasts” (ii.). [source]
1 Corinthians 1:21 Through its wisdom [δια της σοπιας]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω — ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω — ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 1:21 Through the foolishness of the preaching [δια της μωριας του κηρυγματος]
Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
Galatians 1:5 Forever and ever [εἰς τοὺς αἰῶνας τῶν αἰώνων]
Lit. unto the ages of the ages. See additional note on 2 Thessalonians 1:9, and comp. Romans 16:27; Philemon 4:20; 1 Timothy 1:17; 2 Timothy 4:18. Often in Revelation. In lxx. habitually in the singular: see Psalm 89:29; 110:3,30. In the doxology the whole period of duration is conceived as a succession of cycles. [source]
Ephesians 6:13 Take up [αναλαβετε]
Second aorist active imperative of αναλαμβανω — analambanō old word and used (αναλαβων — analabōn) of “picking up” Mark in 2 Timothy 4:11. [source]
Ephesians 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του Κυριου ημων Ιησου Χριστου]
Και — Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω — eulogeō the same word, antecedent action to the doxology (ευλογητος — eulogētos). With So-called instrumental use of εν — en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3 With [εν]
So-called instrumental use of εν — en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3 in []
is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3 In the heavenly places in Christ [εν τοις επουρανιοις εν Χριστωι]
In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18. [source]
Colossians 4:7 Tychicus []
Mentioned Acts 20:4; Ephesians 6:21; 2 Timothy 4:12; Titus 3:12. [source]
Colossians 4:10 If he come unto you, receive him [εαν ελτηι προς υμας δεχαστε αυτον]
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]
Colossians 4:14 Luke, the beloved physician [Λουκας ο ιατρος ο αγαπητος]
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]
Colossians 4:14 Demas [Δημας]
Just his name here (a contraction of Demetrius), but in 2 Timothy 4:10 he is mentioned as one who deserted Paul. [source]
Colossians 4:10 My fellow-prisoner [ο συναιχμαλωτος μου]
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]
Colossians 4:10 The cousin of Barnabas [ο ανεπσιος αρναβα]
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]
1 Thessalonians 2:11 Charged [μαρτυρόμενοι]
Rev. testifying; but the A.V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Ephesians 4:17. Comp. Acts 20:26; Galatians 5:3, and διαμαρτύρομαι Icharge, 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. Comp. Thucyd. vi. 80. [source]
1 Thessalonians 2:12 Walk worthily of God [περιπατειν αχιως του τεου]
Present infinitive (linear action), and genitive case with adverb αχιως — axiōs as in Colossians 1:10 (cf. Philemon 1:27; Ephesians 4:1), like a preposition. Calleth (καλουντος — kalountos). Present active participle, keeps on calling. Some MSS. have καλεσαντος — kalesantos called. Kingdom (βασιλειαν — basileian) here is the future consummation because of glory (δοχαν — doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
1 Thessalonians 2:12 Kingdom [βασιλειαν]
(βασιλειαν — basileian) here is the future consummation because of glory (δοχαν — doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
2 Thessalonians 2:8 With the brightness [τῇ ἐπιφανείᾳ]
See on 1 Timothy 6:14. Rev., correctly, manifestation. See lxx, Esther 5:1; Amos 5:22; 3 Maccabees 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54,2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1Timothy href="/desk/?q=1ti+6:14&sr=1">1 Timothy 6:14; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8; Titus 2:13. In 2 Timothy 1:10, of Christ's historical manifestation. So ἐπιφαίνω , Titus 2:11; Titus 3:4. Only here in Paul. [source]
1 Timothy 1:20 Hymenaeus and Alexander []
Comp. 2 Timothy 2:17; 2 Timothy 4:14. [source]
1 Timothy 6:14 Appearing [ἐπιφανείας]
See on 2 Thessalonians 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 3:24; 14:15; 15:27; 3 Maccabees 5:8,51. In 2Timothy href="/desk/?q=2ti+4:18&sr=1">2 Timothy 4:18, and Titus 2:13, it denotes, as here, the second coming of Christ. In 2 Timothy 1:10, his historical manifestation, for which also the verb ἐπιφαίνειν is used, Titus 2:11; Titus 3:4. for the Lord is second advent Paul commonly uses παρουσία presenceonce the verb φανεροῦν tomake manifest (Colossians 3:4), and once ἀποκάλυψις revelation(2 Thessalonians 1:7). It is quite possible that the word ἐπιφάνεια , so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled σωτὴρ savioralthough his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes: “The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe.” [source]
1 Timothy 4:8 The life that now is [ζωῆς τῆς νῦν]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
1 Timothy 1:12 That enabled me [τωι ενδυναμωσαντι με]
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]
1 Timothy 1:12 Appointing me to his service [τεμενος εις διακονιαν]
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]
1 Timothy 1:20 Alexander [Αλεχανδρος]
Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. I delivered unto Satan (παρεδωκα τωι Σαταναι — paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. That they might be taught not to blaspheme Purpose clause with ινα — hina and first aorist passive subjunctive of παιδευω — paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9. [source]
1 Timothy 6:14 Without spot [ασπιλον]
Late adjective In inscription and papyri. Without reproach (ανεπιλημπτον — anepilēmpton). See note on 1 Timothy 3:2; 1 Timothy 5:7. Until the appearing “Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια — epiphaneia and παρουσια — parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8. [source]
1 Timothy 6:14 Until the appearing [μεχρι της επιπανειας]
“Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια — epiphaneia and παρουσια — parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8. [source]
2 Timothy 4:8 Judge [κριτής]
Comp. 2 Timothy 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12. [source]
2 Timothy 4:5 Make full proof of thy ministry [τὴν διακονίαν σου πληροφόρησον]
Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν havingfulfilled their ministration, Acts 12:25: ἐπλήρου τὸν δρόμον wasfulfilling his course, Acts 13:25, and τὸν δρόμον Ihave finished the course, 2 Timothy 4:7. For διακονίαν ministrysee on 1 Timothy 1:12. [source]
2 Timothy 4:10 Hath forsaken [ἐγκατέλειπεν]
In Pastorals here and 2 Timothy 4:16. See on 2 Corinthians 4:9. The compounded preposition ἐν indicates a condition or circumstances in which one has been left, as the common phrase left in the lurch. Comp. Germ. im Stiche. [source]
2 Timothy 2:21 Meet [εὔχρηστον]
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]
2 Timothy 2:15 To shew thyself approved [σεαυτὸν δόκιμον παραστῆσαι]
Παραστῆσαι , better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approvedonly here in Pastorals, five times by Paul. See on James 1:12. See on δοκιμή approvedness Romans 5:4; and see on δοκιμάζειν toapprove on test, 1 Peter 1:7. [source]
2 Timothy 1:16 Onesiphorus []
Mentioned again, 2 Timothy 4:19. [source]
2 Timothy 1:15 Are turned away from me [απεστραπησαν με]
Second aorist passive (still transitive here with με — me) of αποστρεπω — apostrephō for which verb see note on Titus 1:14. For the accusative with these passive deponents see Robertson, Grammar, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (2 Timothy 4:16). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item. [source]
2 Timothy 3:11 What persecutions I endured [οιους διωγμους υπηνεγκα]
Qualitative relative again with διωγμους — diōgmous The verb is first aorist active indicative of υποπερω — hupopherō old verb, to bear under as in 1 Corinthians 10:13. Delivered me (με ερυσατο — me erusato). First aorist middle of ρυομαι — ruomai old verb, with εκ — ek here as in 1 Thessalonians 1:10. Used again of the Lord Jesus in 2 Timothy 4:18. [source]
2 Timothy 3:11 Delivered me [με ερυσατο]
First aorist middle of ρυομαι — ruomai old verb, with εκ — ek here as in 1 Thessalonians 1:10. Used again of the Lord Jesus in 2 Timothy 4:18. [source]
2 Timothy 1:16 Unto the house of Onesiphorus [τωι Ονησιπορου οικωι]
The same phrase in 2 Timothy 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 2 Timothy 1:18. For he oft refreshed me (οτι πολλακις με ανεπσυχεν — hoti pollakis me anepsuxen). First aorist active indicative of αναπσυχω — anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις — anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. Was not ashamed of my chain Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν — halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη — epaischunthē f0). [source]
2 Timothy 4:16 No one took my part [ουδεις μοι παρεγενετο]
“No one came by my side” (second aorist middle indicative of παραγινομαι — paraginomai). See note on 1 Corinthians 16:3. But all forsook me (αλλα παντες με εγκατελειπον — alla pantes me egkateleipon). Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist εγκατελιπον — egkatelipon “all at once left me.” May it not be laid to their account First aorist passive optative in future wish with negative μη — mē Common Pauline verb λογιζομαι — logizomai (1 Corinthians 13:5; Romans 4:3, Romans 4:5). [source]
2 Timothy 4:16 But all forsook me [αλλα παντες με εγκατελειπον]
Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist εγκατελιπον — egkatelipon “all at once left me.” [source]
Titus 1:4 My true child [γνησιωι τεκνωι]
See note on 1 Timothy 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke‘s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4.; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). [source]
Titus 3:12 Artemas [Αρτεμαν]
Perhaps abbreviation of Artemidorus. Nothing more is known of him. Or Tychicus (η Τυχικον — ē Tuchikon). Paul‘s well-known disciple (Colossians 4:7; Ephesians 6:21; 2 Timothy 4:12). To Nicopolis Probably in Epirus, a good place for work in Dalmatia (2 Timothy 4:10). I have determined (κεκρικα — kekrika). Perfect active indicative. I have decided. To winter there First aorist active infinitive of παραχειμαζω — paracheimazō a literary Koiné{[28928]}š word for which see note on Acts 27:12; note on 1 Corinthians 16:6. [source]
Titus 3:12 Or Tychicus [η Τυχικον]
Paul‘s well-known disciple (Colossians 4:7; Ephesians 6:21; 2 Timothy 4:12). [source]
Titus 3:12 To Nicopolis [εις Νικοπολιν]
Probably in Epirus, a good place for work in Dalmatia (2 Timothy 4:10). I have determined (κεκρικα — kekrika). Perfect active indicative. I have decided. To winter there First aorist active infinitive of παραχειμαζω — paracheimazō a literary Koiné{[28928]}š word for which see note on Acts 27:12; note on 1 Corinthians 16:6. [source]
Titus 1:3 Through preaching [ἐν κηρύγματι]
Rather, in a proclamation. See on 2 Timothy 4:17. [source]
Titus 2:13 The blessed hope and appearing of the glory [την μακαριαν ελπιδα και επιπανειαν της δοχης]
The word επιπανεια — epiphaneia (used by the Greeks of the appearance of the gods, from επιπανησ επιπαινω — epiphanēsεπεπανη — epiphainō) occurs in 2 Timothy 1:10 of the Incarnation of Christ, the first Epiphany (like the verb επιπανεια — epephanē Titus 2:11), but here of the second Epiphany of Christ or the second coming as in 1 Timothy 6:14; 2 Timothy 4:1, 2 Timothy 4:8. In 2 Thessalonians 2:8 both παρουσια — epiphaneia and του μεγαλου τεου και σωτηρος Ιησου Χριστου — parousia (the usual word) occur together of the second coming. Of our great God and Saviour Jesus Christ (τεου — tou megalou theou kai sōtēros Iēsou Christou). This is the necessary meaning of the one article with σωτηρος — theou and Χριστου Ιησου — sōtēros just as in 2 Peter 1:1, 2 Peter 1:11. See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iēsou f0). [source]
Hebrews 13:5 I will never leave nor forsake thee [οὐ μή σε ἀνῶ οὐδ ' οὐ μή σε ἐγκαταλίπω]
Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For “never,” rend. “by no means” or “in no wise.” Ἀνῶ from ἀνίημι . In Acts 16:26; Acts 27:40, to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: “I will in no wise give thee up, or let thee go.” I will not relax my hold on thee. For ἐγκαταλίπω forsakesee on 2 Timothy 4:10. [source]
Hebrews 10:7 In the volume of the book [ἐν κεφαλίδι βιβλίου]
Κεφαλίς , N.T.ois a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the capital of a column. See Exodus 26:32, Exodus 26:37. Sometimes the column itself, as Exodus 40:18; Numbers 3:36. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited. A roll of parchment, a book-roll, Ezekiel 2:9. Meaning here the Scriptures of the O.T. for Hebrew מְגִלָּה. Κεφαλίς is found in lxx with βιβλίου bookonly Ezekiel 2:9; Psalm 39:7. For, βιβλίον booksee on 2 Timothy 4:13. [source]
Hebrews 10:25 Not forsaking [μη εγκαταλειποντες]
“Not leaving behind, not leaving in the lurch” (2 Timothy 4:10). The assembling of yourselves together Late double compound from επισυναγω — episunagō to gather together As the custom of some is “As is custom to some.” For ετος — ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. So much the more as Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωι — tosoutōi and οσωι — hosōi The day drawing nigh The Second Coming of Christ which draws nearer all the time (Romans 13:12). [source]
Hebrews 13:23 Hath been set at liberty [απολελυμενον]
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]
1 Peter 4:11 Whose is [ωι εστιν]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 5:9 Whom withstand [ωι αντιστητε]
Imperative second aorist active (intransitive) of αντιστημι — anthistēmi same form in James 4:7, which see. Dative case of relative For the imperative in a subordinate clause see 1 Peter 5:12; 2 Thessalonians 3:10; 2 Timothy 4:15; Hebrews 13:7. Cowardice never wins against the devil (2 Timothy 1:7), but only courage. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Which God supplieth [ης χορηγει ο τεος]
Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
3 John 1:12 Demetrius hath the witness of all men [Δημητριωι μεμαρτυρηται υπο παντων]
Perfect passive indicative of μαρτυρεω — martureō “it has been witnessed to Demetrius (dative case) by all.” We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon 1:24; Colossians 4:4; 2 Timothy 4:10), who has come back after his desertion or with the Ephesian silversmith (Acts 19:21.), who may have been converted under John‘s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John‘s warm commendation. [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6 But left [αλλα απολιποντας]
Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Revelation 1:6 To him [αυτωι]
Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 20:12 The dead, the great and the small [τους νεκρους τους μεγαλους και τους μικρους]
The general resurrection of Revelation 20:13 is pictured by anticipation as already over. No living are mentioned after the battle of Revelation 20:7-10, though some will be living when Jesus comes to judge the quick and the dead (2 Timothy 4:1; 1 Thessalonians 4:13.). All classes and conditions (Revelation 11:18; Revelation 13:16; Revelation 19:5, Revelation 19:18) John saw “standing before the throne” (εστωτας ενωπιον του τρονου — hestōtas enōpion tou thronou). [source]
Revelation 1:6 Kingdom [βασιλειαν]
So correctly Aleph A C, not βασιλεις — basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις — hiereis). In apposition with βασιλειαν — basileian but with και — kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 1:6 Unto his God and Father [τωι τεωι και πατρι αυτου]
Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 20:11 A great white throne [τρονον μεγαν λευκον]
Here μεγαν — megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]

What do the individual words in 2 Timothy 4:1 mean?

I earnestly declare before - God and Christ Jesus the [One] being about to judge [the] living [the] dead by the appearing of Him the kingdom
Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας νεκρούς τὴν ἐπιφάνειαν αὐτοῦ τὴν βασιλείαν

Διαμαρτύρομαι  I  earnestly  declare 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: διαμαρτύρομαι  
Sense: to testify.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
τοῦ  the  [One] 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
μέλλοντος  being  about 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: μέλλω  
Sense: to be about.
κρίνειν  to  judge 
Parse: Verb, Present Infinitive Active
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.
ζῶντας  [the]  living 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: ζάω  
Sense: to live, breathe, be among the living (not lifeless, not dead).
νεκρούς  [the]  dead 
Parse: Adjective, Accusative Masculine Plural
Root: νεκρός  
Sense: properly.
τὴν  by  the 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐπιφάνειαν  appearing 
Parse: Noun, Accusative Feminine Singular
Root: ἐπιφάνεια  
Sense: an appearing, appearance.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
βασιλείαν  kingdom 
Parse: Noun, Accusative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.