Paul believed that he would die very soon. He used two euphemistic expressions to describe his death. First, his life was presently being "poured out" as a sacrifice to God, like the daily drink offerings in Judaism ( Numbers 15:1-10; cf. Numbers 28:4-7; Philippians 2:17). Soon there would be nothing left. After the Jewish priest offered the lamb, ram, or bull in this ritual, he poured wine beside the altar. This was the last act in the sacrificial ceremony all of which symbolized the dedication of the believer to God in worship. The pouring out of the wine pictured the gradual ebbing away of Paul"s life that had been a living sacrifice to God since the apostle"s conversion. [1][source]
Second, Paul was getting ready to depart this earth as a traveler leaves one country for another or as a soldier breaks camp. The apostle believed that Nero would not release him from prison but would execute him. Christian tradition confirms that Paul died as a martyr in Rome. [2] The impending death of Paul lent added urgency to his charge to Timothy. [source][source][source]
Context Summary
2Timothy 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: 2Timothy 4
1He exhorts him to preach the Word with all care and diligence; 6certifies him of the nearness of his death; 9wills him to come speedily unto him, and to bring Marcus with him; 14warns him to beware of Alexander the metalworker 16informs him what had befallen him at his first answering; 19and soon after he concludes
Greek Commentary for 2 Timothy 4:6
I am already being offered [ηδη σπενδομαι] Present (progressive) passive indicative of σπενδω spendō old verb, to pour out a libation or drink offering. In N.T. only here and Philemon 2:17. “What was then a possibility is now a certainty” (Parry). The sacrifice of Paul‘s life-blood has begun. [source]
Of my departure [της αναλυσεως μου] Our very word “analysis.” Old word from αναλυω analuō to loosen up or back, to unloose. Only here in N.T., though αναλυσαι analusai for death is used by Paul in Philemon 1:23 which see for the metaphor. Is come (επεστηκεν ephestēken). Perfect active indicative of επιστημι ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]
Is come [επεστηκεν] Perfect active indicative of επιστημι ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]
For I am now ready to be offered [ἐγὼ γὰρ ἤδη σπένδομαι] I, emphatic contrast with σὺ thou 2 Timothy 4:5. Already. What he is now suffering is the beginning of the end. Σπένδεσθαι tobe poured out as a libation, only here and Philemon 2:17(note). In the active voice quite often in lxx. [source]
Departure [ἀναλύσεως] N.T.oolxx. Comp. ἀναλῦσαι todepart, Philemon 1:23. The figure is explained by some of loosing a ship from its moorings; by others of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. 2 Corinthians 5:1, and Clement of Rome, ad Corinth. xliv: “Blessed are the presbyters who have gone before, seeing that their departure ( ἀνάλυσιν ) was fruitful and ripe.” [source]
Reverse Greek Commentary Search for 2 Timothy 4:6
Luke 12:36Shall return [ἀναλύσῃ] The verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, Philemon 1:23, “having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment.” Compare departure ( ἀναλύσεως ) 2 Timothy 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return. [source]
Luke 9:31Who appeared in glory [οι οπτεντες εν δοχηι] First aorist passive participle of οραω horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον elegon tēn exodon). Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Luke 9:31Spake of his decease [ελεγον την εχοδον] Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23). [source]
2 Corinthians 12:9Is sufficient [αρκει] Old word of rich meaning, perhaps kin to Latin arceo, to ward off against danger. Christ‘s grace suffices and abides. Is perfected (τελειται teleitai). Present passive indicative of τελεω teleō to finish. It is linear in idea. Power is continually increased as the weakness grows. See note on Philemon 4:13 for this same noble conception. The human weakness opens the way for more of Christ‘s power and grace. Most gladly rather Two adverbs, one superlative “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Romans 5:2; 2 Timothy 4:6-8). May rest upon me (επισκηνωσηι επ εμε episkēnōsēi ep' eme). Late and rare verb in first aorist active subjunctive with ινα hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luke 9:34), the power (δυναμις dunamis) of the Lord Jesus. [source]
2 Corinthians 12:9Most gladly rather [ηδιστα μαλλον] Two adverbs, one superlative “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Romans 5:2; 2 Timothy 4:6-8). May rest upon me (επισκηνωσηι επ εμε episkēnōsēi ep' eme). Late and rare verb in first aorist active subjunctive with ινα hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luke 9:34), the power (δυναμις dunamis) of the Lord Jesus. [source]
Philippians 2:17I am offered [σπένδομαι] Lit., I am poured out as a libation. The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God, and Paul's life is the libation poured out at this offering. Compare 2 Corinthians 12:15; 2 Timothy 4:6. Ignatius: “Brethren, I am lavishly poured out in love for you” (Philadelphia, 5). [source]
Philippians 2:17And if I am offered [ει και σπενδομαι] Though I am poured out as a libation. Old word. In N.T. only here and 2 Timothy 4:6. Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both χαιρω chairō and συνχαιρω sunchairō twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood. [source]
Revelation 6:9The souls [τας πσυχας] The lives, for the life is in the blood (Leviticus 17:11), were given for Christ (Philemon 2:17; 2 Timothy 4:6).Of the slain (των εσπαγμενων tōn esphagmenōn). See Revelation 5:6. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed.For the word of God As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και kai equals “even” here, explaining the preceding. The imperfect tense ειχον eichon suits the repetition of the witness to Christ and the consequent death. [source]
What do the individual words in 2 Timothy 4:6 mean?
Iforalreadyam being poured outandthetimeof thedepartureof meis come
Greek Commentary for 2 Timothy 4:6
Present (progressive) passive indicative of σπενδω spendō old verb, to pour out a libation or drink offering. In N.T. only here and Philemon 2:17. “What was then a possibility is now a certainty” (Parry). The sacrifice of Paul‘s life-blood has begun. [source]
Our very word “analysis.” Old word from αναλυω analuō to loosen up or back, to unloose. Only here in N.T., though αναλυσαι analusai for death is used by Paul in Philemon 1:23 which see for the metaphor. Is come (επεστηκεν ephestēken). Perfect active indicative of επιστημι ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]
Perfect active indicative of επιστημι ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]
I, emphatic contrast with σὺ thou 2 Timothy 4:5. Already. What he is now suffering is the beginning of the end. Σπένδεσθαι tobe poured out as a libation, only here and Philemon 2:17(note). In the active voice quite often in lxx. [source]
N.T.oolxx. Comp. ἀναλῦσαι todepart, Philemon 1:23. The figure is explained by some of loosing a ship from its moorings; by others of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. 2 Corinthians 5:1, and Clement of Rome, ad Corinth. xliv: “Blessed are the presbyters who have gone before, seeing that their departure ( ἀνάλυσιν ) was fruitful and ripe.” [source]
Reverse Greek Commentary Search for 2 Timothy 4:6
The verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, Philemon 1:23, “having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment.” Compare departure ( ἀναλύσεως ) 2 Timothy 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return. [source]
First aorist passive participle of οραω horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον elegon tēn exodon). Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23). [source]
Old word of rich meaning, perhaps kin to Latin arceo, to ward off against danger. Christ‘s grace suffices and abides. Is perfected (τελειται teleitai). Present passive indicative of τελεω teleō to finish. It is linear in idea. Power is continually increased as the weakness grows. See note on Philemon 4:13 for this same noble conception. The human weakness opens the way for more of Christ‘s power and grace. Most gladly rather Two adverbs, one superlative “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Romans 5:2; 2 Timothy 4:6-8). May rest upon me (επισκηνωσηι επ εμε episkēnōsēi ep' eme). Late and rare verb in first aorist active subjunctive with ινα hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luke 9:34), the power (δυναμις dunamis) of the Lord Jesus. [source]
Two adverbs, one superlative “Rather” than ask any more (thrice already) for the removal of the thorn or splinter “most gladly will I glory in my weaknesses.” Slowly Paul had learned this supreme lesson, but it will never leave him (Romans 5:2; 2 Timothy 4:6-8). May rest upon me (επισκηνωσηι επ εμε episkēnōsēi ep' eme). Late and rare verb in first aorist active subjunctive with ινα hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luke 9:34), the power (δυναμις dunamis) of the Lord Jesus. [source]
Lit., I am poured out as a libation. The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God, and Paul's life is the libation poured out at this offering. Compare 2 Corinthians 12:15; 2 Timothy 4:6. Ignatius: “Brethren, I am lavishly poured out in love for you” (Philadelphia, 5). [source]
Though I am poured out as a libation. Old word. In N.T. only here and 2 Timothy 4:6. Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both χαιρω chairō and συνχαιρω sunchairō twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood. [source]
The lives, for the life is in the blood (Leviticus 17:11), were given for Christ (Philemon 2:17; 2 Timothy 4:6).Of the slain (των εσπαγμενων tōn esphagmenōn). See Revelation 5:6. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed.For the word of God As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και kai equals “even” here, explaining the preceding. The imperfect tense ειχον eichon suits the repetition of the witness to Christ and the consequent death. [source]