The Gospel Coalition’s recent national conference had the theme “Entrusted with the Gospel” and was focused on Second Timothy. Each plenary session focused on a different portion of the epistle.
K. Edward Copeland’s session on 2Ti 3.1-9 was titled “Shadowlands: Pitfalls and Parodies of Gospel-Centered Ministry”.
The Gospel Coalition’s recent national conference had the theme “Entrusted with the Gospel” and was focused on Second Timothy. Each plenary session focused on a different portion of the epistle.
Mark Driscoll’s session on 2Ti 2.14-26 was titled “Rightly Dividing the Word of Truth”. Audio and Video is available.
The Gospel Coalition’s recent national conference had the theme “Entrusted with the Gospel” and was focused on Second Timothy. Each plenary session focused on a different portion of the epistle.
Phil Ryken’s session was on 2Ti 1.13-2.13 and was titled “The Pattern of Sound Words”. Audio and video are available.
The Gospel Coalition’s recent national conference had the theme “Entrusted with the Gospel” and was focused on Second Timothy. Each plenary session focused on a different portion of the epistle.
John Piper’s session was on 2Ti 1.1-12, titled “Feed the Flame of God’s Gift: Unashamed Courage in the Gospel”.
[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]
Phrasing/Translation: 2Ti 4.1-8
1 Διαμαρτύρομαι
1 I solemnly urge
ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ
in the presence of God and Christ Jesus,
τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς,
the one who will judge the living and the dead,
καὶ τὴν ἐπιφάνειαν αὐτοῦ
and by His appearing
καὶ τὴν βασιλείαν αὐτοῦ·
and His Kingdom.2 κήρυξον τὸν λόγον,
2 Preach the word.ἐπίστηθι
Be ready
εὐκαίρως
when convenient
ἀκαίρως,
or untimely.ἔλεγξον,
Correct,ἐπιτίμησον,
rebuke,παρακάλεσον,
and encourage,
ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ.
with complete patience and instruction.3 Ἔσται γὰρ καιρὸς
3 For there will be a time
ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται
when they will not put up with sound doctrine
ἀλλὰ
but
κατὰ τὰς ἰδίας ἐπιθυμίας
according to their own desires
ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους
they will accumulate for themselves a great many teachers
κνηθόμενοι τὴν ἀκοὴν
to tickle their ears
4 καὶ
4 and
ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν,
indeed they will turn their ears away from the truth,
ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.
and turn aside toward myths.5 Σὺ δὲ νῆφε
5 But you be self-controlled
ἐν πᾶσιν,
in all things.κακοπάθησον,
Endure hardship.ἔργον ποίησον εὐαγγελιστοῦ,
Do the work of an evangelist.τὴν διακονίαν σου πληροφόρησον.
Fulfill your ministry.6 Ἐγὼ γὰρ ἤδη σπένδομαι,
6 For I am already poured out as a drink offering,καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν.
and the season of my departure is imminent.7 τὸν καλὸν ἀγῶνα ἠγώνισμαι,
7 I have fought the good fight.τὸν δρόμον τετέλεκα,
I have finished the race.τὴν πίστιν τετήρηκα·
I have kept the faith.8 λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος,
8 Henceforth the crown of righteousness is reserved for me,
ὃν ἀποδώσει μοι ὁ κύριος
which the Lord will award to me
ἐν ἐκείνῃ τῇ ἡμέρᾳ,
on that day,
ὁ δίκαιος κριτής,
the righteous judge,
οὐ μόνον δὲ ἐμοὶ
not only to me,
ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.
but also to all those who have loved his appearing.
Comments
On this passage generally, Craig Smith, $amz(1905048297 Timothy’s Task, Paul’s Prospect) (Sheffield Phoenix, 2006) has excellent information on the “charge form” and background to these sorts of statements in associated literature. I’m not sure I agree with all of his conclusions (Is this a charge, or is it a testament?) but his discussion on the background of this passage from the perspective of epistolary form criticism is excellent. For background on the supposed “charge form” and other epistolary forms, see my paper Syntax Searching and Epistolary Form Criticism. While in the below I may refer to this as a “charge”, that does not mean I necessarily agree with Smith’s conclusions. “Charge” is just a handy way to refer to the structure.
Verse 1
Διαμαρτύρομαι] syntactically very similar to 1Ti 5.21. Some (Craig Smith) see this as a charge, utilizing a “charge verb” (διαμαρτυρομαι, παραγγελλω, μαρτυρομαι, ενορκιζω, εχορκιζω, ορκιζω, κελευω, παρακαλεω, εντελλοωμαι) with an appeal to authority (“before God and Jesus Christ … and by His appearing, and by His Kingdom”) to underscore the seriousness of the charge. See notes on 2Ti 2.14 above. Others see this as a testamentary statement, Paul passing the baton to his lieutenant.
ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ] prepositional phrase. This brings the ones whom the charge is being made before into the discussion as witnesses. Paul’s exhortation to Timothy (vv. 2-8) is consciously made with God and Jesus Christ as authoritative witnesses.
τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς] A participial clause that contains an infinitival clause. This modifies “Christ Jesus”, further specifying the authority by whom Paul gives the charge as one who judges the living and the dead. Serious stuff.
καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ] This links back to “Christ Jesus” above; the charge is also given in the context of “his appearing” and “his kingdom”.
Verse 2
κήρυξον τὸν λόγον] Simple clause with imperative verb and object. This is a second person singular imperative; thus directed to Timothy, the recipient of the letter. This begins a section that is crammed with finite verbs, thus analyzed as a series of rather short clauses; each an exhortation from Paul to Timothy.
ἐπίστηθι] imperative verb, two adverbs (rounding out the clause) follow.
εὐκαίρως ἀκαίρως] Two adverbs that each modify ἐπίστηθι. Traditionally translated something like “in season and out of season”, but wanting to go more with a “in good times and in bad” vibe, I’ve mostly followed BDAG’s glosses, to be ready “when convenient or untimely”.
ἔλεγξον, ἐπιτίμησον, παρακάλεσον] Three imperative verbs, each second person singular (thus addressed to Timothy).
ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ] prepositional phrase, modifying παρακάλεσον. This provides guidance on how Timothy is to encourage those he is ministering to: with complete patience and instruction. He is to patiently instruct them in the truth, Paul’s gospel and doctrine.
Verse 3
Ἔσται γὰρ καιρὸς] Here we have explanation for the previous charge. This clause runs from vv. 3-4; a bit of a jolt from the very short series of clauses that comprise v. 2. The γαρ typically marks explanatory content, offering support for the previous material.
ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται] relative clause; this is providing more information as to the “time” mentioned previously. Note that this is also the “counterpoint” to a point-counterpoint structure that hinges on the αλλα in v. 3. (cf. Runge). This marks contrast; this present portion of the structure (“when they will not put up with sound doctrine”) will be contrasted, and correction or replacement will be offered in the next portion (the “point”) of the structure.
ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας] The prepositional phrase is preposed, giving vital information as to motive of the false teachers and their adherents. Whatever it is that they’re doing, they’re doing it because they are following their own strong desires.
ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους] The verb ἐπισωρεύσουσιν (“they will accumulate”) is what the preposed prepositional phrase modifies.
κνηθόμενοι τὴν ἀκοὴν] participial clause, modifying ἐπισωρεύσουσιν, giving further reason for the accumulation of teachers: “to tickle their ears”.
Verse 4
καὶ] Here καὶ connects the previous unit (with the base of “they themselves will accumulate …”) with the two-part μεν/δε counterpoint/point that follows.
ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν] prepositional phrase, use of μὲν indicates that this prepositional phrase acts in tandem with the following prepositional phrase (itself marked as participating in the structure by use of δὲ). The prepositional phrase is again fronted in this dependent clause (respecting word order, “from the truth the ears the will turn away”) here marking “truth” as the axis on which the progress of the structure turns (away from truth and toward myths).
ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται] prepositional phrase, the use of δὲ constrains the dependent clause to function with the previous μὲν-instantiated clause. Again, the prepositional phrase is fronted in the dependent clause, noting provision of important information, with verb following. Here the information completes the motion begun in the previous clause (the counterpoint). On a spectrum with “truth” at one extreme and “myths” at the other, these people with their itching ears, who disdain sound doctrine, will turn from seeking truth to seeking myths.
Verse 5
Σὺ δὲ νῆφε] note again the superfluous Σὺ (cf. 2Ti 3.10, 14 and previous comments), bringing Timothy back into focus. After focusing (once again) on the problems of the false teachers, Paul gets back to exhorting Timothy. In this analysis I’ve broken verse five into several small clauses, each with a second person singular imperative verb, thus addressed to Timothy. Here the verb is νῆφε, “be self controlled”.
ἐν πᾶσιν] prepositional phrase, providing circumstance to the verb νῆφε.
κακοπάθησον] imperative, “endure hardship”.
ἔργον ποίησον εὐαγγελιστοῦ] Here the object (“work”) is fronted in the clause, drawing attention. It is the most important information of the clause. Also note the use of εὐαγγελιστής (“evangelist”), which is used in Eph 4.11-15, a list of roles and responsibilities in the nascent Christian community (cf. also Acts 21.8; FragPapias 3.5; 13.1; 16.1).
τὴν διακονίαν σου πληροφόρησον] The imperative verb is out of place at the end of the clause and thus is in a place of prominence. There may be an appositional relationship between this clause and the clause that precedes; Timothy is to fulfill his ministry, which is to do the work of an evangelist.
Verse 6
Ἐγὼ γὰρ ἤδη σπένδομαι] Here note the use of Ἐγὼ (instead of Σὺ) to again switch the topic, this time back to Paul. The conjunction γὰρ marks support or explanation; here it clues us in that Paul now is explaining the reasons for his charge to Timothy.
καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν] Here the topic shifts from Paul himself to “the time of my (Paul’s) departure”.
Verse 7
τὸν καλὸν ἀγῶνα ἠγώνισμαι] The next three clauses are formulaic, each with similar Object-Verb syntax. The fronted object serves to shift topic with each clause. Again, this whole clause complex (starting in v. 6) is Paul giving reason for his exhortation of Timothy in verse 5 (and the whole charge, going back to vv. 1-2). This particular clause hearkens back to 1 Ti 6.12, where Paul adjures Timothy to “fight the good fight”; which itself hearkens back to Paul’s initial charge to Timothy in 1Ti 1.18, to “wage the good warfare”. Here Paul is looking back upon his evangelistic career (though his career is not finished yet) and offering himself as a model to Timothy, as encouragement to Timothy. Paul isn’t so much saying, “take my place” as he is saying “be like me” while he looks forward to his coming reward. He knows the end is near, but he also knows he’s not yet at the end (as v. 8 clearly shows).
τὸν δρόμον τετέλεκα] Here the fronted object indicates a new topic, that of “the race”. Paul’s example of running the race is reason for his exhortation to Timothy.
τὴν πίστιν τετήρηκα] Again a new topic, here “the faith”. Paul has lived up to what he has been entrusted with; he implores Timothy to do the same with the deposit he has been given.
Verse 8
λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος] Here λοιπὸν indicates a temporal shift (cf. Runge LDGNT); Paul is looking ahead from the present into the future, to his reward, which is being held for him.
ὃν ἀποδώσει μοι ὁ κύριος] relative clause, giving further information about the “crown of righteousness”.
ἐν ἐκείνῃ τῇ ἡμέρᾳ] prepositional phrase. The use of ἐκείνῃ, the “far demonstrative” (Runge) notes something that is somewhat removed (thus “far”) from the present context. This is speaking of a day in the future. Paul has not received his reward already. He is not finished. He is looking forward to the day of the reward.
ὁ δίκαιος κριτής] appositionally related to “the Lord”; here further describing the Lord (the one who will give Paul his crown) as “the righteous judge”.
οὐ μόνον δὲ ἐμοὶ] The conjunction δὲ marks this as a development connected to the previous clause; it is thus related to the “awarding” on “that day”. This is the counterpoint of a counterpoint/point structure. The “not only … but also” (οὐ μόνον .. ἀλλὰ καὶ) is frequently used in this manner. The reward is not only for Paul.
ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ] The point of the counterpoint/point structure. The reward is also for “all who have loved his [the Lord, the righteous judge] appearing”. This is a correction with underlying contrast between the single person Paul and (the correction) everyone who “has loved his appearing” will receive the reward. Commentators (Marshall, Knight, etc.) traditionally associate ἐπιφάνειαν with Christ’s return. See also 2Ti 4.1, above.
The Gospel Coalition (which I am not affiliated with) recently held their 2009 National Conference. The theme was Entrusted With The Gospel: Living the Vision of 2 Timothy. They’ve recently posted audio of all plenary sessions, which are supposed to “expound the book of Second Timothy”.
This is interesting to me because I’m working through my own analysis and translation of Second Timothy (here, if you’re interested).
Below is the overview from the conference web site:
The theme of this Conference gets to the heart of the book of Second Timothy. As Paul is mentoring a young Timothy, he is communicating the great privilege of proclaiming the gospel to the world. In an age bereft of courageous leadership, declining biblical literacy, and rising cultural accommodation, a prophetic voice from the center is needed, a voice that faithfully speaks the ancient text to our contemporary context. This Conference seeks a renewal of faithful preaching that is rooted in the Scriptures and centered on the gospel.
The best of gospel-faithful ministry is not only taught, it is also caught. This was the practice of the Apostle Paul — the great missionary of the early church — who not only had much to say regarding what constitutes gospel-faithful ministry, but also had much to show of what it looked like in an individual life and in the life of the church. We see these two foci coming together harmoniously in Paul’s letter to the church in Corinth:
Therefore I urge you to imitate me. For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church (1 Corinthians 4:16-17; cf. 11:1; Philippians 3:17).
On 21-23 April 2009, The Gospel Coalition will hold its second National Conference on the theme, “Entrusted with the Gospel: Living the Vision of Second Timothy.” During these meetings we will seek to imitate Paul’s dual practice of show and tell.
The Plenary Sessions — led by John Piper, Phil Ryken, Mark Driscoll, K. Edward Copeland, Bryan Chapell, and Ligon Duncan — will expound the book of Second Timothy. It is through these expositions that we hope to model the sort of preaching through Scripture of which the church is in need, while teaching the glories of this gospel of the blessed God that has been entrusted to the care of the church. Tim Keller and Don Carson will each give addresses that seek to situate gospel-faithful ministry in the currents of the twenty-first century, and Ajith Fernando will discuss the global challenges and priorities of gospel-faithful mission for the next Christendom. There will also be several workshops devoted to the faithful appropriation of text (Scripture) to context (contemporary issues).
I’ve not listened to any of the audio, but you may find it helpful.
[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]
Phrasing/Translation: 2Ti 3.14-17
14 Σὺ δὲ μένε
14 But you remain
ἐν οἷς ἔμαθες καὶ ἐπιστώθης,
in what you learned and became convinced of,
εἰδὼς παρὰ τίνων ἔμαθες,
knowing from whom you learned,
15 καὶ ὅτι
15 that
ἀπὸ βρέφους [τὰ] ἱερὰ γράμματα οἶδας,
from infancy you knew the sacred writings,
τὰ δυνάμενά σε σοφίσαι
which are able to make you wise
εἰς σωτηρίαν
into salvation
διὰ πίστεως
through faith
τῆς ἐν Χριστῷ Ἰησοῦ.
which is in Christ Jesus.16 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος
16 All scripture is breathed out by God and useful
πρὸς διδασκαλίαν,
for teaching,
πρὸς ἐλεγμόν,
for rebuke,
πρὸς ἐπανόρθωσιν,
for improvement,
πρὸς παιδείαν
for training
τὴν ἐν δικαιοσύνῃ,
which is in righteousness,
17 ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος,
17 so that the man of God might be capable,
πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.
having been equipped for all good work.
Comments
The unit is 2Ti 3.10-17. NA27 insert a subparagraph break after 2Ti 3.13, which was a decent point to break the section for posting. See Second Timothy 3.10-13 for previous section.
Verse 14
Σὺ δὲ μένε] again, note the superfluous Σὺ (cf. v. 10 in previous post) which serves to bring Timothy back into focus. Note also the imperative verb.
ἐν οἷς ἔμαθες καὶ ἐπιστώθης] prepositional phrase, modifying the imperative verb. Specifies the content of what Timothy is to remain in. The two finite verbs in the prepositional phrase agree in everything but voice (the first active voice, the second passive). These provide the bounds of understanding the relative pronoun: “in what you learned and became convinced of”.
εἰδὼς παρὰ τίνων ἔμαθες] Note repetition of verb ἔμαθες; it adverbially modifies imperative verb; εἰδὼς is further modified by the prepositional phrase. Paul has covered the basics in Timothy’s learning, not only reminding him of what he’s learned but the examples he’s learned from (Paul, and Lois and Eunice, among others — the pronoun is plural here).
Verse 15
καὶ ὅτι] This clause is provides further modification to εἰδὼς (cf. Marshall ICC 788).
ἀπὸ βρέφους [τὰ] ἱερὰ γράμματα οἶδας] The prepositional phrase is fronted in the clause creating a temporal frame. Paul is stressing not only the content of Timothy’s knowledge of the truth, but the duration. He’s known this stuff since he was knee-high to a grasshopper.
τὰ δυνάμενά σε σοφίσαι] Participial clause, providing purpose of the sacred writings. Note again the articular, substantive participle + infinitive structure.
εἰς σωτηρίαν] prepositional phrase, modifying the previous clause, showing the end of “being made wise”.
διὰ πίστεως] prepositional phrase. This could be modifying the previous prepositional object or, as the previous prepositional phrase, modifying the verbal idea of the previous clause. Most see it as the former, though OpenText.org annotate it as the latter. Paul uses this prepositional phrase 12 times (Ro 3.22, 30, 31; 2Co 5.7; Ga 2.16; 3.14, 26; Eph 2.8; 3.12, 17; Co 2.12; 2Ti 3.15) and it evokes the image of “salvation through faith” in Eph 2.8. It seems reasonable to see this prepositional phrase modifying the previous prepositional object.
τῆς ἐν Χριστῷ Ἰησοῦ] Here the article functions like a pronoun; the structure clarifies the source of the faith by use of the article with prepositional phrase.
Verse 16
πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος] The clause has no explicit verb, the verb “to be” (εστιν) is implied. The conjunction καὶ joins the two adjectives, θεόπνευστος and ὠφέλιμος, which agree in case, number and gender; θεόπνευστος καὶ ὠφέλιμος functioning as a predicate adjective structure. This attributes these qualities to the subject of the clause, “all Scripture/writings”. A series of four prepositional phrases follows; each providing some further information on how scripture can be helpful (ὠφέλιμος).
πρὸς διδασκαλίαν] prepositional phrase functioning adjectivally, modifying ὠφέλιμος. Scripture is helpful because it informs teaching.
πρὸς ἐλεγμόν] prepositional phrase functioning adjectivally, modifying ὠφέλιμος. Scripture is helpful because it rightly sheds light on those things worthy of rebuke.
πρὸς ἐπανόρθωσιν] prepositional phrase functioning adjectivally, modifying ὠφέλιμος. Scripture is helpful because it provides the basis of correction or improvement.
πρὸς παιδείαν] prepositional phrase functioning adjectivally, modifying ὠφέλιμος. Scripture is helpful for training.
τὴν ἐν δικαιοσύνῃ] Here the article functions like a relative pronoun, it is further modified by a prepositional phrase. This qualifies the training; it is not just any training, it is training which is in righteousness.
Verse 17
ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος] subordinate clause. From the perspective of traditional sentence diagramming, this is modifying the verb implied in v. 16 (εστιν). What is traditionally translated “the man of God” here is generic; ἄνθρωπος need not take an exclusively male referent.
πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος] participial clause with prepositional phrase modifying the participle. The prepositional phrase is fronted, marking it as the most important material in the clause. The whole structure modifies the primary verb in the subordinate clause (ᾖ).
[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]
Phrasing/Translation: 2Ti 3.10-13
10 Σὺ δὲ παρηκολούθησάς
10 Now you have followed
μου τῇ διδασκαλίᾳ,
my teaching,
τῇ ἀγωγῇ,
conduct,
τῇ προθέσει,
purpose,
τῇ πίστει,
faith,
τῇ μακροθυμίᾳ,
patience,
τῇ ἀγάπῃ,
love,
τῇ ὑπομονῇ,
endurance,
11 τοῖς διωγμοῖς,
11 in the persecutions,
τοῖς παθήμασιν,
the sufferings,
οἷά μοι ἐγένετο
like those I suffered
ἐν Ἀντιοχείᾳ,
in Antioch,
ἐν Ἰκονίῳ,
in Iconium,
ἐν Λύστροις,
and in Lystra.
οἵους διωγμοὺς ὑπήνεγκα
What sufferings I endured,
καὶ ἐκ πάντων με ἐρρύσατο ὁ κύριος.
and out of them all the Lord rescued me!
12 καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν
12 Now, even all who desire to live in a godly manner
ἐν Χριστῷ Ἰησοῦ
in Christ Jesus
διωχθήσονται.
will be persecuted.
13 πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν
13 But evil men and swindlers will progress
ἐπὶ τὸ χεῖρον
into worse,
πλανῶντες καὶ πλανώμενοι.
deceiving and being deceived.
Comments
The unit is 2Ti 3.10-17. NA27 insert a subparagraph break after 2Ti 3.13, this seems a decent point to break the comments for this unit.
Verse 10
Σὺ δὲ παρηκολούθησάς] The connective δὲ indicates development from the previous major section; here we have contrast between sections as well. The previous section was about the false teachers and the impotence of their teaching; here we have a contrast with Paul’s teaching, which Timothy has followed. Note also the superfluous pronoun Σὺ, here fronted in the clause. This activates Timothy again, bringing him into focus in the discussion. The topic has shifted from those pursuing and purveying false doctrine to Timothy, who pursues and purveys Paul’s true doctrine.
virtue list vv. 10-11a] all datives, each with article; note v. 11a involves plurals.
Verse 11
οἷά μοι ἐγένετο] relative clause, here likely explaining the content of the virtue list above.
ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις] three prepositional phrases, these provide examples known to Timothy as reference points for the type of things included in the virtue list.
οἵους διωγμοὺς ὑπήνεγκα] another relative clause; while ambiguous my reading (agreeing with Marshall, ICC 785) sees this as a new clausal unit summarizing Paul’s situations and proclaiming glory to God. OpenText.org see this as a dependent clause with one succeeding dependent clause ending the structure began in v. 10.
καὶ] additive, simple connection between the two short clauses.
ἐκ πάντων] fronted prepositional phrase within the dependent clause, here giving extra attention to “out of all of them”, referring to the persecutions endured.
με ἐρρύσατο ὁ κύριος] The constituent order of this clause (after the fronted prepositional phrase) is Object-Verb-Subject which is simply not normal. The object is the personal pronoun με (“me”, referring to Paul, the one rescued by the Lord). The subject, at the end of the clause, is “the Lord”. Shifting the order of the pronoun makes the progress of the clause easier, “out of all of those persecutions, it was me that the Lord rescued.”
Verse 12
καὶ πάντες δὲ] Here δὲ is the discourse connective, again marking development. I’ve translated it “but”. καὶ is adverbial, modifying πάντες. Instead of the typical “also”, I’ve translated as “even”, which seems better for the context.
οἱ θέλοντες εὐσεβῶς ζῆν] The participle (with article) functions substantivally, so functions as the subject of the clause. However, the participle is also modified by infinitive verb,* the infinitive also being modified adverbially; “who desire to live in a godly manner” (or perhaps “reverently”).
ἐν Χριστῷ Ἰησοῦ] prepositional phrase, also modifying the infinitive: “to live … in Christ Jesus”.
διωχθήσονται] primary verb of the clause; everything else (apart from the discourse connective δε) is essentially part of the subject.
Verse 13
πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν] Again, δε used as the discourse connective, marking development. The subject is fronted; Paul has shifted topics. The verb is future tense.
ἐπὶ τὸ χεῖρον] prepositional phrase; noting the direction of the progress of the “evil men and swindlers”: they will get worse.
πλανῶντες καὶ πλανώμενοι] Two single-word participial clauses joined by καὶ. These are the same word; each in a different voice (the first active, the second passive). The effect is to show that the deception that continues to plunge these false teachers into the depths of darkness has a reciprocal effect: It damns those who teach; and those teachers continue to spew forth the false teaching. The are deceiving themselves and their hearers (cf. 1Ti 4.16; also $af(2Cl 15.1); $af(2Cl 19.1) but even more so $af(2Cl 10.5) and $af(IgnEph 16.2), which have the formulation in the negative).
* The phenomenon of an articular, substantive participle being modified by an infinitive verb occurs 18x in the NT: Mt 19.12; Mk 10.42; Lk 16.26; 20.35; Jn 1.33; Ac 22.29; Ro 2.21, 22; 15.12; 1Co 10.12; Php 2.13 (2x); 1Ti 6.9; 2Ti 3.12; 1Pe 3.10; 1Jn 2.6, 9; 2Jn 11. (references from a syntax search of the OpenText.org material in Logos Bible Software) The order is always the same.
[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]
Phrasing/Translation: 2Ti 3.6-9
6 Ἐκ τούτων
6 For from these
γάρ εἰσιν
are
οἱ ἐνδύνοντες
those who sneak
εἰς τὰς οἰκίας
into the houses
καὶ αἰχμαλωτίζοντες γυναικάρια
and capture idle women
σεσωρευμένα ἁμαρτίαις,
overwhelmed with sins,
ἀγόμενα ἐπιθυμίαις ποικίλαις,
led on by various desires,
7 πάντοτε μανθάνοντα
7 always learning
καὶ μηδέποτε
and never
εἰς ἐπίγνωσιν ἀληθείας
into knowledge of the truth
ἐλθεῖν δυνάμενα.
[are they] able to come.8 ὃν τρόπον δὲ Ἰάννης καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ,
8 In the same way Jannes and Jambres opposed Moses,
οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ,
similarly also these oppose the truth:
ἄνθρωποι
people
κατεφθαρμένοι τὸν νοῦν,
depraved in mind,
ἀδόκιμοι
unqualified
περὶ τὴν πίστιν.
concerning the faith.9 ἀλλʼ οὐ προκόψουσιν
9 But they will not progress
ἐπὶ πλεῖον·
any further.ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν,
For their mindlessness will be quite obvious to all,
ὡς καὶ ἡ ἐκείνων ἐγένετο.
just as that of those also became.
Comments
The unit is 2Ti 3.1-9. NA27 insert a subparagraph break after 2Ti 3.5, this seems a decent point to break the comments on this unit. See Second Timothy 3.1-5 for comments on the first portion.
Verse 6
Ἐκ τούτων] fronted prepositional phrase, functioning as a Topical Frame (Runge) which brings participants into focus. Here the participants are referred to by the near demonstrative (τούτων), the referent being those described in 2Ti 3.1-5. Essentially, vv. 1-5 describe the group of participants, this fronted prepositional phrase then activates them so that they can be discussed in the following verses.
γάρ] discourse connective, shows that this clause offers support to the previous clause complex.
εἰσιν οἱ ἐνδύνοντες] “are the ones who sneak/creep”. The participle is substantive and is further defined with the following prepositional phrase. Note that Paul is now delimiting a sub-group from the larger group of false doctrine teachers/followers.
εἰς τὰς οἰκίας] prepositional phrase. Modifies the preceding participle. Clarifies the subject as “the ones who sneak into houses”, but this is only one portion of the descriptor.
καὶ αἰχμαλωτίζοντες γυναικάρια] here καὶ is a phrase-level connective joining both participles (the article governing both participles): οἱ ἐνδύνοντες .. καὶ αἰχμαλωτίζοντες; “those sneaking … and capturing”. On γυναικάρια, while formally a diminutive of γυνη (hence “little women”) it is likely a term of derision “foolish women” (see BDAG and M-M).
σεσωρευμένα ἁμαρτίαις] participial clause, this is the first of four participial clauses which describe the “foolish women” who are being led astray. These participial clauses form two groups, each with two clauses. This is the first “overwhelmed with sins”. The participle takes a dative.
ἀγόμενα ἐπιθυμίαις ποικίλαις] participial clause, note the structural similarity with what precedes, a participle with a dative: “led on by various desires”. This as well describes the foolish women.
Verse 7
πάντοτε μανθάνοντα] participial clause; the first of the second set. Note that μανθάνοντα agrees with the following participle (δυνάμενα) in case, number and gender. Also note the contrast between πάντοτε (always) and μηδέποτε (never).
καὶ μηδέποτε] beginning of second participial clause, with καὶ functioning to join the two together.
εἰς ἐπίγνωσιν ἀληθείας] prepositional phrase fronted within the participial clause, emphasizing “into knowledge of the truth”. Note that the adverb μηδέποτε is similarly emphasized. On “knowledge of the truth”, see also 1Ti 2.4 and 2Ti 2.25 (discussed here).
ἐλθεῖν δυνάμενα] balance of participial clause, “being able to come”. This seems to be a slam against the false teachers; while they are “always learning”, they are never able to actually get it right. It is vaguely similar to a similar statement in 1Ti 1.7, about those who desire to be teachers of the law but really are clueless about what they’re saying and teaching.
Verse 8
ὃν] The beginnings of a complex structure that runs through the end of verse 9, this relative pronoun indicates a condition of sorts (Runge calls it a “Conditional Frame”).
ὃν τρόπον δὲ Ἰάννης καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ] At the same time, the entire relative clause is preposed (a “Left Dislocation”, Runge) to introduce information essential to the processing of the main clause. Here it is the balance of a comparison between the way that Jannes and Jambres opposed Moses (the fronted information) to no effect, so Paul’s opponents oppose the truth to no effect. The δὲ is a higher-level discourse connective, not technically a part of this subordinate clause, indicating a developmental connection to the previous discussion.
Ἰάννης καὶ Ἰαμβρῆς] Traditionally the two magicians who opposed Moses and Aaron (cf. Ex 7.11). (Dictionary of Paul and his Letters, p. 582; cf. p. 620-621, 954). Some collections of OT Pseudepigrapha contain something called “The Book of Jannes and Jambres” (cf. Old Testament Greek Pseudepigrapha with Morphology, which has a good introduction and also has the relevant Greek witnesses, from P. Chester Beatty XVI and P. Vindobonensis G 29 456 verso; a translation is in Charlesworth’s Old Testament Pseudepigrapha 2:427-442).
οὕτως] adverb, providing the hinge of the comparison between the content in the preposed relative clause and the main clause. Typically translated “so”, though I’ve translated “similarly” here due to the nature of the comparison.
καὶ οὗτοι] The καὶ is adverbial thus better as “also”. The phrase is unnecessary (“so also these”) as the person and number of the verb provide sufficient information; thus Paul is highlighting “these also”, tying them to opposition of the truth.
ἀνθίστανται τῇ ἀληθείᾳ] Note that the same verb is used in the fronted relative clause and the main clause; this solidifies the comparison.
ἄνθρωποι κατεφθαρμένοι τὸν νοῦν] apposition; providing further description of “these also”. First is “people” from ἄνθρωποι which generically refers to people (sometimes translated as a non-gender-specific “men”), modified by a participial clause that describes the mindframe of these people.
ἀδόκιμοι περὶ τὴν πίστιν] more apposition; this as well provides further description of the opponents. Here they are “unqualified”; the prepositional phrase describes the specific area in which they are unqualified.
Verse 9
ἀλλʼ] In my reading, the first half of verse 9 is implicitly contrasted with verse 8, the marker of contrast is ἀλλʼ (see my paper on αλλα for more info). Runge labels the structure a Counterpoint (v. 8) Point (v. 9a) structure; αλλα is the hinge between the two. These depraved people, the ones who are unqualified in the faith, the ones who oppose the truth in the same way as Jannes and Jambres opposed Moses, they will not progress any further in their teaching and work.
οὐ προκόψουσιν] “They will not progress”. This is the main verb of the clause, modified with a negator.
ἐπὶ πλεῖον] prepositional phrase, modifying the main clause verb, noting the limits of the progress: “any further”. Their opposition will not progress; it will instead crumble, and the truth will overcome — much like Moses overcame Jannes and Jambres.
ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν] explanatory; the γὰρ is a cue that this clause provides explanation/support for the previous argument. The opposition progresses no further; “because their mindlessness is quite obvious to all”.
ὡς καὶ ἡ ἐκείνων ἐγένετο] dependent clause with some pronouns that, upon initial inspection, seem hard to track. But they’re really not. First note that καὶ is adverbial, hence “also”. The article ἡ functions like a pronoun here, referring back to ἡ ἄνοια (“their mindlessness”). ἐκείνων is a demonstrative pronoun that typically relates to a referent somewhat removed from the current context; Runge (via Levinsohn) labels this a “Far Demonstrative”. Here the referent is Jannes and Jambres from the beginning of v. 8. While the literal translation is something like “just as that of those also became”, the idea is more like “just as [the mindlessness] of [Jannes and Jambres] also became [evident to all]”. This referent ties the whole of vv. 8-9 together and reinforces and explains the Point in v. 9, that the progress of the false teachers will falter; the vacuity of their teaching will cause them to stumble.
[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]
Phrasing/Translation: 2Ti 3.1-5
1 Τοῦτο δὲ γίνωσκε,
1 But know this,
ὅτι
that
ἐν ἐσχάταις ἡμέραις
in the last days
ἐνστήσονται καιροὶ χαλεποί·
difficult times will present themselves.2 ἔσονται γὰρ οἱ ἄνθρωποι
2 For people will be
φίλαυτοι
lovers of self,
φιλάργυροι
lovers of money,
ἀλαζόνες
boasters,
ὑπερήφανοι
arrogant,
βλάσφημοι,
blasphemers,
γονεῦσιν ἀπειθεῖς,
disobedient to parents,
ἀχάριστοι
ungrateful,
ἀνόσιοι
unholy,
3 ἄστοργοι
3 hard-hearted,
ἄσπονδοι
unwilling to negotiate,
διάβολοι
slanderers,
ἀκρατεῖς
without self control,
ἀνήμεροι
brutal,
ἀφιλάγαθοι
not lovers of good,
4 προδόται
4 traitors,
προπετεῖς
reckless,
τετυφωμένοι,
conceited,
φιλήδονοι
lovers of pleasure
μᾶλλον ἢ φιλόθεοι,
rather than lovers of God,
5 ἔχοντες μόρφωσιν εὐσεβείας
5 holding to a form of godliness
τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι·
but they have denied its power.
καὶ τούτους ἀποτρέπου.
You must avoid these.
Comments
The unit is 2Ti 3.1-9, but that is a large unit to discuss. As NA27 insert a subparagraph break after 2Ti 3.5, this seems a decent point to break the comments on this unit.
Verse 1
Τοῦτο δὲ γίνωσκε] Disclosure formula. Well, it comes close to the formal definition (verb of wishing/desiring + verb of knowing in infinitive + optional οτι/ινα, see Syntax Searching and Epistolary Form Criticism: Disclosure Form for explanation and example); this is more of a command to the addressee. Either way, it is a break from the previous section and an obvious cue that a new section has begun (cf. Van Neste, 174). Runge labels it a Meta-Comment. The resolution of the pronoun τουτο (what is to be known?) is the content of the upcoming subordinate clause.
ὅτι] optional portion of disclosure formula. Marks a subordinate clause.
ἐν ἐσχάταις ἡμέραις] prepositional phrase, fronted within the subordinate clause. Thus it establishes a frame of reference for what it is that Paul wants Timothy to know. Runge labels it a Temporal Frame.
ἐνστήσονται καιροὶ χαλεποί] This is in regard to times that will be difficult to endure. Note the future middle verb.
Verses 2-5
ἔσονται γὰρ οἱ ἄνθρωποι] This clause begins a very large list of negative qualities (a “vice” list). The use of γὰρ shows that this is elaboration or explanation of the previous clause; this list offers support as to why the upcoming times (the last days) will be difficult.
[vice list runs through v. 5; only vv. 4b-5 will be discussed here; though note that alpha-privatives and words with the φιλ* cognate are abundant].
φιλήδονοι μᾶλλον ἢ φιλόθεοι] comparison between “lovers of pleasure” and “lovers of God”; again with the φιλ* cognate.
ἔχοντες μόρφωσιν εὐσεβείας] participial clause, with μόρφωσιν εὐσεβείας (“a form of godliness”) as the object of the clause. By all appearances, these people are godly. But the reality is otherwise.
τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι] participial clause. While some might say that δὲ here is contrastive; the context itself is contrastive, not δὲ. The δὲ indicates development from the previous clause that happens to be in a contrastive context. Those being described in this vice list have the form of godliness (they appear to be godly), but they deny the power of godliness.
καὶ τούτους ἀποτρέπου] summary statement. τούτους is anaphoric, it points backwards to the vice list, basically meaning “these people, the ones who embody these sorts of things”. The verb is a middle imperative, second person singular, thus functioning as a command from Paul to Timothy (author to recipient). The idea is “avoid these people!”. The καὶ is essentially additive, showing the barest of relationship between the preceding clause and this one (thus showing relationship with the list and those who deny the power of godliness).
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