Author: Rick Brannan (Page 4 of 13)

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 2.22-26

²² Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε,
²² So flee youthful desires.

δίωκε δὲ δικαιοσύνην πίστιν ἀγάπην εἰρήνην
Pursue righteousness, faith, love, peace;
    μετὰ τῶν ἐπικαλουμένων τὸν κύριον
    with those who call upon the Lord
        ἐκ καθαρᾶς καρδίας.
        out of a pure heart.

²³ τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ,
²³ Reject foolish and ignorant speculations,
        εἰδὼς ὅτι γεννῶσιν μάχας·
        knowing that they breed quarrels.

²⁴ δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι
²⁴ And it is not necessary for a slave of the Lord to quarrel
ἀλλὰ ἤπιον εἶναι πρὸς πάντας,
but to be gentle toward all,
    διδακτικόν, 
    able to teach,
    ἀνεξίκακον, 
    patient,
    ²⁵ ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους,
    ²⁵ instructing with gentleness the ones who oppose you,
        μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν
        perhaps God may give them repentance
            εἰς ἐπίγνωσιν ἀληθείας
            leading to knowledge of the truth 
        ²⁶ καὶ ἀνανήψωσιν 
        ²⁶ and they may come to their senses, 
            ἐκ τῆς τοῦ διαβόλου παγίδος, 
            out of the devil’s snare, 
            ἐζωγρημένοι 
            having been captured alive 
                ὑπʼ αὐτοῦ 
                by him
                εἰς τὸ ἐκείνου θέλημα. 
                to do his will.

Comments

2Ti 2.14-26 is the larger section (cf. Van Neste, Marshall ICC); it will be examined in two smaller chunks: 2Ti 2.14-21 and 2Ti 2.22-26 (which the UBS4 text has as separate paragraphs). See previous notes on 2Ti 2.14-21.

Further note: Each of the four main clauses in this section (each block above is a “main clause”) are connected with the conjunction δε. Apart from the last main clause, I’ve not translated the word. Each of these blocks is individual, but they do build one upon the other (particularly the first three). The nature of what δε is doing is needed in the Greek, but there is no easy way to translate the function into the English. The typical (and typically inaccurate) gloss of “but” doesn’t work because it is inherently adversative, and the use here is not adversative, it is developmental. Each of these clauses builds in a succession. Translations like “so” or “now” or something of that nature could work, but seem contrived and clunky.

Verse 22

Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε] Note the imperative verb φεῦγε (“flee”) at the end of the clause, with the object fronted, perhaps something like: “Those ignorant, youthful urges? Run away [from them]!” The fronted object here is, according to Runge, a “Topical Frame”; it brings the topical scope of the clause into view first so one knows how to process the verb when it is encountered.

ἐπιθυμίας] Note that in many contexts this word has a negative connotation (e.g. “lust” or “sinful desires”), but that connotation — specifically the lustful or sinful side of it — is not innate in the meaning of the word. It can (and does) occur positively too. That is, context of occurrence adds that notion, the word itself is used in positive, negative, and neutral contexts. Here it tends toward the negative based on the context of the following command (flee youthful desires, pursue righteousness, faith, love, etc.).

νεωτερικὰς] NT hapax, see also $afen(IgnMag 3.1)

δίωκε δὲ δικαιοσύνην πίστιν ἀγάπην εἰρήνην] Here component order is inverted, instead of Object-Verb, it is Verb-Object. The conjunction δὲ is used for a developmental connection to the previous clause. They are rhetorically connected through the inversion of component order. The previous clause was an exhortation to avoid particular negative action; this clause is an exhortation to partake of particular positive action. The flee/pursue exhortation is used to similar effect in 1Ti 6.11; see also Mt 10.23 where the order is reversed.

μετὰ τῶν ἐπικαλουμένων τὸν κύριον] prepositional phrase, modifying the imperative verb δίωκε. This provides information on how to pursue righteousness, faith, love and peace. The object is a participle clause with the participle ἐπικαλουμένων functioning substantivally.

ἐκ καθαρᾶς καρδίας] another prepositional phrase, here modifying the participle of the previous clause, ἐπικαλουμένων. It’s not just those who call on the Lord, but those who call on the Lord “from” or “out of” a pure heart. On purity of heart, see also 1Ti 1.5.

Verse 23

τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ] This clause, again, is ordered Object-Verb, and again the verb (παραιτοῦ) is imperative. This is a third exhortation, here Paul wants Timothy to reject “foolish and ignorant speculations”. After emphasizing the positive, Paul returns to make sure Timothy also understands what not to do. The “foolish and ignorant speculations” include anything that is contrary to Paul’s gospel. Anything that would prevent pursuing righteousness, faith, love and peace with others.

εἰδὼς ὅτι γεννῶσιν μάχας] participial clause with subordinate clause, modifying the imperative verb in the main clause. This provides the reason for avoiding “foolish and empty speculations”, it is because such things are the source of further battles. To avoid them is to avoid the later battles.

Verse 24

δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι] Here again the δὲ implies a logical connection to what precedes, but little more. The negator ου modifies the verb δεῖ (“it is necessary”) adverbially. μάχεσθαι (“to fight”) is an infinitive verb, it takes δοῦλον .. κυρίου as its accusative subject. Note the repetition of the semantic notion of “fighting” with the cognate μαχ* and the consistent position against such fighting.

ἀλλὰ ἤπιον εἶναι] εἶναι is another infinitive verb which has implicitly the same subject as the previous infinitive, though it is unstated. The conjunction ἀλλὰ notes a relationship between this infinitive clause and the previous one. The previous verb (“to fight”) and this verb+object (“to be gentle”) provide the contrast and correction. The servant of the Lord does not fight (as in physically fight) but is instead gentle in the approach he takes to correct the false teaching and doctrine he encounters.

πρὸς πάντας] prepositional phrase functioning adjectivally. This provides the range of whom Timothy is to “be gentle” toward (at least in his correction of false doctrine). He is to be gentle toward everyone while he corrects.

διδακτικόν, ἀνεξίκακον] additional groups in the object. These as well function as objects of the infinitive verb, providing a comprehensive opposite to fighting: instead responding by physically fighting, he is to respond with gentleness toward all, the ability to teach, and patience. Note especially BDAG’s gloss of ἀνεξίκακος: “pertaining to bearing evil without resentment”. The idea is for Timothy to bear the person with love and correct the false doctrine — not to simply end the relationship with the person who has succumbed/is succumbing to false doctrine.

Verse 25

ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους] participle clause; with prepositional phrase modifying participle. Note the continuance of the semantic notion of “gentleness” from verse 24. Instruction and correction of those opposing isn’t a smackdown, it is done (as specified above) in gentleness and love. This doesn’t mean that one gives ground, but it does mean that one is not belligerent in the maintaining and outlining of the true doctrine.

μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν] Subordinate clause. “that God may perhaps give repentance to them”. On μήποτε as “perhaps”, see BDAG μήποτε 3bβ, which classifies usage with the subjunctive in indirect questions (such as we have here). While not punctuated in the Greek with a question mark, this could perhaps also be a rhetorical question: “might not God give them repentance [leading to the truth]?”

εἰς ἐπίγνωσιν ἀληθείας] prepositional phrase, modifying the verb of the subordinate clause (δώῃ). The same prepositional phrase occurs in 1Ti 2.4; the function there is similar to here. The idea is that, though a gentle and patient approach, the mindset of the opponent can be changed. I think there is a bit of wordplay with the idea of repentance (μετάνοιαν, “changing the mind”) here, though the Christian idea of repentance also applies to some degree. The opponent must turn (repent) from the way of error and come to knowledge of the truth.

Verse 26

καὶ] joins the previous subordinate clause and the following subordinate clause (all of v. 26) together into one structure: “that God may give repentence and may come to their senses”

ἀνανήψωσιν] subjunctive verb, primary verb in the subordinate clause, “return to one’s senses”. NT hapax, but with adequate testimony in Philo (Leg II 60), Josephus (Ant 6.241; Wars 1.619) and Ignatius ($af(IgnSmyrn 9.1)). The Ignatius reference is most analogous to the instance here in 2Ti.

ἐκ τῆς τοῦ διαβόλου παγίδος] prepositional phrase, modifying the subjunctive verb. On “snare of the devil” see also 1Ti 3.7. By this langauge, realize, the opponents are actually presently trapped within “the snare of the devil”, and coming to their senses, repenting, and coming into knowledge of the truth will get the out.

ἐζωγρημένοι] participle clause (also containing the following two prepositional phrases), modifying the verb, explaining how and why the opponents ended up in the trap of the adversary. Occurs 2x in NT, here and also in Luke 5.10 where it is used of “catching” men (e.g., becoming fishers of men). Here the sense is of “catching alive”.

ὑπʼ αὐτοῦ] prepositional phrase, modifying the participle. “by him”, the referent being the devil/adversary. The opponents were captured alive by the adversary …

εἰς τὸ ἐκείνου θέλημα] … “to do his [the adversary’s] will”. Another prepositional phrase modifying the participle. θέλημα occurs 33x in the NT, 18 of those are as objects of prepositional phrases (as here). It occurs most commonly with δια (8x, usually “by the will …”, 5x in Pauline epistolary salutations, including the salutation to Second Timothy) and κατα (3x, “according to God’s will”). In Paul, outside of 1Co 7.37 and perhaps this instance, θέλημα as prepositional object always has to do with God’s will. There is some debate as to the referent of ἐκείνου here (does it refer to God or to Satan?). The plain referent (particularly if you just look at most English translations) seem to be devil/adversary; some ambiguity is present in the Greek, however. The pronoun ἐκεῖνος usually refers to a more distant referent (“that one” instead of “this one”). I’ve followed the traditional route (the same route as Marshall (768) and Knight (426)).

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 2.14-21

¹⁴ Ταῦτα ὑπομίμνῃσκε
¹⁴ Remind them of these things,
    διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ 
    charging them before God
        μὴ λογομαχεῖν,
        not to fight about words, 
            ἐπʼ οὐδὲν χρήσιμον, 
            which is useful for nothing, 
            ἐπὶ καταστροφῇ τῶν ἀκουόντων. 
            resulting in the ruin of those who hear.

¹⁵ σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ,
¹⁵ Take pains to present yourself approved of God,
    ἐργάτην ἀνεπαίσχυντον,
    an unashamed worker,
    ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.
    guiding the word of truth along a straight path.

¹⁶ τὰς δὲ βεβήλους κενοφωνίας περιΐστασο·
¹⁶ But shun frivolous, empty talk, 
    ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας 
    for such will lead to even more ungodliness
    ¹⁷ καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει.
    ¹⁷ and their word will spread like gangrene.

ὧν ἐστιν Ὑμέναιος καὶ Φίλητος,
Of whom are Hymenaeus and Philetus,
    ¹⁸ οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν,
    ¹⁸ who have strayed in regards to the truth,
    λέγοντες [τὴν] ἀνάστασιν ἤδη γεγονέναι,
    saying the resurrection has already taken place,
    καὶ ἀνατρέπουσιν τήν τινων πίστιν.
    and they upset the faith of some.

¹⁹ ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν,
¹⁹ However, the solid foundation of God stands,
    ἔχων τὴν σφραγῖδα ταύτην·
    bearing the following inscription:
        ἔγνω κύριος τοὺς ὄντας αὐτοῦ,
        “The Lord knows those who are His,”
        καί·
        and
        ἀποστήτω
        “Depart
            ἀπὸ ἀδικίας
            from wickedness
            πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου.
            all who name the name of the Lord.”

    ²⁰ Ἐν μεγάλῃ δὲ οἰκίᾳ
    ²⁰ Now in a large house
οὐκ ἔστιν
there are not
    μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ
    only pots of gold and silver
    ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα,
    but also pots of wood and clay,
    καὶ
    [ ]
        ἃ μὲν εἰς τιμὴν
        some for honor
        ἃ δὲ εἰς ἀτιμίαν·
        and some for dishonor.
    ²¹ ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν
    ²¹ If then anyone might cleanse himself
        ἀπὸ τούτων,
        from these,
    ἔσται σκεῦος
    he will be a pot
        εἰς τιμήν,
        for honor,
        ἡγιασμένον,
        having been made holy,
        εὔχρηστον τῷ δεσπότῃ,
        useful to the master,
        εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον.
        having been prepared for every good work.

Comments

2Ti 2.14-26 is the larger section (cf. Van Neste, Marshall ICC); it will be examined in two smaller chunks: 2Ti 2.14-21 and 2Ti 2.22-26 (which the UBS4 text has as separate paragraphs).

Verse 14

Ταῦτα ὑπομίμνῃσκε] the section starts with another imperative, “Remind” or “Tell”; and a demonstrative pronoun. According to Runge, the pronoun is a “near demonstrative”. Here it is anaphoric, pointing back to the items which Paul has just discussed in previous verses (2Ti 2.1-13).

διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ] participial clause. The idiom “charging [you] before God” occurs elsewhere in the Pastorals, cf. 1Ti 5.21; 2Ti 4.1. A similar idiom with different verb (παραγγέλλω) is used in 1Ti 6.13. Here God is invoked as a witness of the charge that Paul is giving Timothy. While not strictly adhering to the syntactic criteria of the so-called “Charge Form” (cf. also Craig A. Smith, $amz(1905048297 Timothy’s Task, Paul’s Prospect: A New Reading of 2 Timothy)), it uses similar language complete with an appeal to authority. Timothy is to remind his hearers; one way to do that is to charge them before God of what it is they need to hear.

μὴ λογομαχεῖν] a negated infinitive, “not to fight about words”. As I read this currently, this is an exhortation from Paul to Timothy to not let folks disagree with them. The problem is false teaching, something that disagrees and is incompatible with Paul’s gospel. As Timothy presents this (charges them before God) he is to not let them fight about words; that is, he is to not let them disagree.

ἐπʼ οὐδὲν] The first of two subsequent prepositional phrases, both with ἐπὶ. Here it is ἐπὶ + accusative; “for nothing”; it appears to modify the word that follows, χρήσιμον. This analysis follows Marshall, ICC and differs with OpenText.org and Mounce WBC (and Lock, ICC) , which sees χρήσιμον as the object of the prepositional phrase. There isn’t much functional difference, but there is some difference in translation. This is the reason why one shouldn’t fight about words, it is useful for nothing. The next prepositional phrase gives the result.

χρήσιμον] a predicate adjective, “useful”.

ἐπὶ καταστροφῇ τῶν ἀκουόντων] The second prepositional phrase, here ἐπὶ + dative. This prepositional phrase communicates the result of the fight about words; it will result in the ruin of those hearing.

Verse 15

σπούδασον] aorist active imperative, “Take pains” or “make every effort” (BDAG); ESV “Do your best”. The action is completed with the following infinitive clause that functions as a complement. Paul uses σπουδαζω + infinitive three times outside of the Pastorals (Ga 2.10; Eph 4.3; 1Th 2.17); the same structure occurs 3x in Second Timothy: 2Ti 2.15; 4.9, 21. The structure also occurs in Heb 4.11; 2Pe 1.10, 15; 3.14.

σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ] Infinitive clause. Note that δόκιμον is in an appositive relation (also known as an “epexegetical” relation) with the following clause, “an unashamed worker”.

ἐργάτην ἀνεπαίσχυντον] appositional clause. Runge calls it a “Right Dislocation”, describing an appositional functionality. Here “approved” is further explained/enhanced by “an unashamed worker”. Both phrases describe a similar aspect of the same person.

ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας] participial clause, further modifying the adjective ἀνεπαίσχυντον. The interesting word here is the participle ὀρθοτομοῦντα, which only occurs here in the NT. While the traditional translation, which apparently hearkens back to Tyndale, is “rightly divide”, the basic idea of the word is “to cut a straight path” (BDAG). This is supported by LXX usage (Pr 3.6; 11.5). Spicq’s article in TLNT is worth consulting on ὀρθοτομέω, it tracks classical references to show how making a straight path “takes on a metaphorical sense” (Spicq, 2:595). See also the seven-part article on the Better Bibles Blog on this word. Many commentaries seem to focus on this word in isolation instead of noting its larger context; first in the immediately-following contrast with “frivolous, empty talk” and second with v. 17’s “their word will spread like gangrene”. Here, the word of truth is guided along a straight path, in v. 17 “their word” spreads like gangrene. That’s quite a contrast.

Verse 16

τὰς δὲ βεβήλους κενοφωνίας περιΐστασο] The δὲ is developmental; it shows a loose coupling between the previous section and this section, but implies a moving on from the previous section. The verb περιΐστασο is a middle imperative, but it is at the end of the clause—the position of the verb in the clause brings prominence to it. Also, as noted above, the contrast between this and the word of truth guided along a straight path.

ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας] γὰρ indicates that the clause offers support as to why the babbling chatter is to be ignored: because it leads to greater (even more) ungodliness. Here the prepositional phrase is emphasized (prominent) as it is fronted in the clause.

Verse 17

καὶ ὁ λόγος αὐτῶν] “their word” is that of the opponents. Note the last mention of λόγος was above in v. 15, with v. 16 also operating in the domain of communication (“frivolous, empty talk”, also in reference to the opponents.

ὡς γάγγραινα νομὴν ἕξει] “will spread like gangrene”. BDAG uses “cancer” in its gloss (BDAG, νομή 2). Contrast this with the order of the spread of the word of truth in v. 15, “guiding the word of truth along a straight path”.

ὧν ἐστιν Ὑμέναιος καὶ Φίλητος] Here Paul singles out two of the opponents, bringing new participants into the discourse. The relative pronoun refers to the whole group.

Verse 18

οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν] The relative pronoun has Hymenaeus and Philetus as its referent. The prepositional phrase περὶ τὴν ἀλήθειαν “concerning the truth” brings the subject matter into focus so the rest of clause has the information it needs to make sense. First, Paul had to activate Hymenaeus and Philetus; next he has to bring the topic of discussion into focus: regarding the truth (recall the subject matter of this letter and First Timothy before it: right doctrine), these men have strayed from it.

λέγοντες [τὴν] ἀνάστασιν ἤδη γεγονέναι] participle clause. This details how “straying from the truth” has taken place: the opponents say that the resurrection has already taken place.

καὶ ἀνατρέπουσιν τήν τινων πίστιν] In addition to “straying from the truth”, the opponents, personified in Hymenaeus and Philetus, have “upset the faith of some”. The καὶ logically connects ἠστόχησαν (aorist active indicative 3d plural) and ἀνατρέπουσιν (present active indicative 3d plural); they “went astray” and now they “upset”.

Verse 19

ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν] BDAG labels μέντοι as “mostly adversative”; Runge sees this as a point, the previous phrase being the counterpoint. I think it’s probably larger; that is, μέντοι is a hinge between the previous complex and this one: While the opponents continue schlepping ungodliness [μέντοι] the solid foundation of God stands.

ἔχων τὴν σφραγῖδα ταύτην] participle clause, providing support for the assertion that the solid foundation of God stands. It not only stands, it is inscribed with what follows. Note ταύτην, which points forward to what is inscribed on the foundation.

ἔγνω κύριος τοὺς ὄντας αὐτοῦ] treated as a quotative frame. This is a statement, “The Lord knows those who are his”.

καί] connective, joining the two quotative frames.

ἀποστήτω ἀπὸ ἀδικίας] first portion of the quotative frame. The prepositional phrase ἀπὸ ἀδικίας functions adverbially to provide circumstance to the verb; “depart from wickedness”.

πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου] The participial clause functions as the subject of the whole clause. “The ones naming” is the substantival participle (in the nominative) while “the name of the Lord”, in the accusative, is the object of the participial clause; the whole thing functioning as a unit “all who are naming the name of the Lord”. These are the ones who are to “depart from wickedness”.

Verse 20

Ἐν μεγάλῃ δὲ οἰκίᾳ] Fronted prepositional phrase, here functioning as a “spatial frame” (Runge). In order for the balance of the clause to make sense, the changed scene needs to be made known. Here the switch is to a metaphor, or a wisdom statement.

οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ] First portion of a counterpoint/point set using ἀλλὰ as hinge. This is a relatively standard structure, οὐ μόνον/ἀλλὰ καὶ (“not only/but also”) that is corrective and, to some degree, additive. (For more on this structure, see ΕΝ ΕΦΕΣΩ on its use in 4 Maccabees) In the large house, there are not only gold and silver pots …

ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα] … there are also wood and clay pots. This is the second portion of the counterpoint/point set. Here Paul has effectively outlined two different sets of things (gold and silver; wood and clay) that occur in a larger context (the house).

καὶ ἃ μὲν εἰς τιμὴν] Here again is the first portion of a counterpoint/point set, indicated by μὲν/δὲ. This relates directly to the previous counterpoint/point set. With the two different sets of pots (gold and silver; wood and clay); some of those are for honor …

ἃ δὲ εἰς ἀτιμίαν] … and some for dishonor. This is the second portion, again. The relationships are well specified. Paul’s larger point is that in the set of things, some things are formed for honorable duty, others for dishonorable duty.

Verse 21

ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων] Fronted subordinate clause (“Conditional-Exceptive Frame”, according to Runge), with prepositional phrase modifying the verb. We’re moving from the metaphor/wisdom statement into the real situation the metaphor is intended to describe. So here “from these” likely refers to what needs to be cleansed from dishonor (it makes no sense to cleanse the honorable ones, they’re already clean) in order to become honorable. The distinction between pots (gold/silver; wood/clay) has transformed to a distinction between honorable and dishonorable. Unlike pots in a house, those who are dishonorable can be cleansed and become honorable.

ἔσται σκεῦος] If cleansed, “he will be a pot”; this has four components (each in the accusative case; the whole thing a series of word groups functioning as the complement of the clause [OpenText.org]) that follow it up and describe the “cleansed pot” (thus, the one who has repented from the false doctrine [dishonor] and been cleansed and now is read to live the true doctrine [honor]).

εἰς τιμήν] a prepositional phrase, “for honor”. Once cleansed, the pot is no longer used for dishonorable purposes.

ἡγιασμένον] passive participle, “having been made holy”. This describes that the pot is now cleansed, and that the pot didn’t do it to itself.

εὔχρηστον τῷ δεσπότῃ] noun phrase, in the accusative, with a dative noun phrase qualifying the usefulness. “useful to the master”. The now-clean vessel is once again useful to the master of the house.

εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον] participle clause, with fronted prepositional phrase. According to Runge, this provides emphasis to the object of the prepositional phrase.

Note: The second portion of this chunk, 2Ti 2.22-26, will be discussed in a subsequent post.

First, on the Koinonia blog (Zondervan), Bill Mounce wrote on 1Ti 3.2 noting that there were four possibilities on how to translate μιας γυναικας ανδρα (the “one-woman man” or “husband of one wife”). Read the post, I won’t duplicate his four options here.

Today, Matthew Burgess on the Confessions of a Bible Junkie blog followed up with some nice tidbits on Mounce’s option 2, which sees the phrase as focused against polygamy. Check it out as well.

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 1.15-18

¹⁵ Οἶδας τοῦτο,
¹⁵ You know this,
    ὅτι ἀπεστράφησάν με
    that they have turned away from me—
    πάντες οἱ ἐν τῇ Ἀσίᾳ,
    all those in Asia,
            ὧν ἐστιν Φύγελος καὶ Ἑρμογένης.
            among whom are Phygelus and Hermogenes.

¹⁶ δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ,
¹⁶ May the Lord grant mercy to the house of Onesiphorus,
    ὅτι πολλάκις με ἀνέψυξεν
    because many times he refreshed me.
    καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη,
    He was not afraid of my chains,
    ¹⁷ ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησέν με καὶ εὗρεν·
    ¹⁷ but having arrived in Rome he diligently sought and found me.

¹⁸ δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος
¹⁸ May the Lord grant him to find mercy
    παρὰ κυρίου
    from the Lord
    ἐν ἐκείνῃ τῇ ἡμέρᾳ.
    on that day.

καὶ
And
    ὅσα ἐν Ἐφέσῳ διηκόνησεν,
    of all the service he rendered in Ephesus,
βέλτιον σὺ γινώσκεις.
you are well aware.

Comments

Verse 15

Οἶδας τοῦτο] Runge (Discourse Grammar) labels this a “meta-comment”; from an epistolary form-critical perspective it may also be seen as an instance of the “disclosure formula” (e.g. Marshall). The idea of both approaches is to recognize that this is an instance where the author steps back from his default voice and exhorts the reader/hearer to pay attention to what follows because it is important. In this case, τοῦτο looks ahead to the content of the subordinate clause that immediately follows. Note also that Οἶδας is in the second person singular (that is, the referent would be the addressee, Timothy). Many think that this letter was written to a larger group, but grammatical cues such as this may argue against that notion.

ὅτι ἀπεστράφησάν με] subordinate clause, this is the content referenced by “know this”.

πάντες οἱ ἐν τῇ Ἀσίᾳ] Here Paul more fully describes who was turning away from him. This is likely not a reference to everyone, everywhere in Asia, who was a Christian. It is more likely a reference to subordinates of Paul in Asia. This scope is clarified by the next comment, a relative clause that sharpens the scope of “all those in Asia”.

ὧν ἐστιν Φύγελος καὶ Ἑρμογένης] Here Paul references two specific people, Phygelus and Hermogenes, among the group of “all those who are in Asia”. Because Paul goes to this level of detail here, it is likely that the previous reference is also a smaller group of people, not the mass of Asian Christendom.

Verse 16

δῴη ἔλεος ὁ κύριος] Here δῴη is the aorist optative of διδωμι. Occurrence of the optative is relatively rare in the NT, notable is use of the same verb (with same parsing) in verse 18 below.

ὅτι πολλάκις με ἀνέψυξεν] A subordinate clause, here providing the reason for Paul’s wish that the Lord bestow mercy on the household of Onesiphorus: “because many times he refreshed me”.

καὶ] In the above translation, what is one sentence in the Greek I have split into two English sentences. As I read the verse at present, this καὶ marks the beginning of a new clause, where two parts are joined by αλλα and a comparison is made. In the English, this makes more sense as a separate sentence. This instance of καὶ is necessary in that it marks development of the previous clause, but it need not be “Englished” literally (“and”) as inserting a sentence break in the translation recognizes its function.

καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη] As noted above, this clause (“He was not afraid of my chains”) is involved in a contrast with the clause that follows it. This portion is the “Counterpoint” (cf. Runge, Discourse Grammar), providing a platform for contrast with what follows.

Verse 17

ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησέν με καὶ εὗρεν] This is the “Point” of the contrasted pair, the item Paul desires to make prominent. Onesiphorus “sought and found” Paul instead of shying away because Paul was in prison.

γενόμενος ἐν Ῥώμῃ] Runge (Discourse Grammar) calls this a “nominative circumstantial frame”. This is when a participle is fronted before the primary verb of the clause, providing background to the current situation. Here the background is “having arrived in Rome”, which provides more background to the main action of the clause, “[Onesiphorus] sought and found me”.

Verse 18

δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος] Note the similarity with the first portion of v. 16 above. The verb is the same, the subject is the same (“May the Lord grant”). The one receiving is the same as well, in v. 16 it is “the house of Onesiphorus”, in v. 18 it is “him” (e.g., Onesiphorus). In v. 16 “mercy” is directly wished; in v. 18 it is wished for Onesiphorus to be able “to find mercy”. The wishes, however, are slightly different in that v. 18 has a more directly eschatological vibe to it. On this (optative, syntactic and lexical similarity) see Van Neste, Cohesion and Structure, 159.

παρὰ κυρίου] prepositional phrase, “from the Lord”, and according to the OpenText.org analysis is modifying (providing circumstance) to the infinitive εὑρεῖν (“to find”).

ἐν ἐκείνῃ τῇ ἡμέρᾳ] prepositional phrase, “in that day”. This as well modifies the infinitive εὑρεῖν, “to find”. Paul wishes that Onesiphorus, on that final day, will find mercy from the Lord. This prepositional phrase is doubly interesting with the use of the far demonstrative ἐκεῖνος, “that”, which creates some metaphoric distance between the present time (of the composition) and the time of “that day” (cf. Runge, Discourse Grammar). Secondly, the use of the article with ἡμέρᾳ could be seen and further stressing the nature of “that particular day”.

καὶ ὅσα ἐν Ἐφέσῳ διηκόνησεν] “and of all the service he rendered in Ephesus”. The correlative pronoun indicates a comparison of sorts; Paul is reminding the reader(s) that Onesiphorus served well, and that the reader(s) know about it.

ἐν Ἐφέσῳ] A spatial frame (Runge, Discourse Grammar), the larger structure isn’t about Onesiphorus’ service in general, it is specifically about the service he rendered in Ephesus. Also, ΕΝ ΕΦΕΣΩ is a great blog you should really have in your blog reader.

βέλτιον σὺ γινώσκεις] Note the verb here (γινώσκεις, “you know”) is also second person singular, modified by the adverb βέλτιον (only here in the NT). The pronoun σὺ is also second person. As the second person reference is grammaticalized in the verb itself, the existence of the pronoun could be seen to be emphatic, making the second person reference all the more prominent. The referent here is Timothy. Also worthy of note is how this set of verses begins with “you know this” (v. 15) and ends with “you are well aware”. A semantic chain (on semantic chains, cf. Van Neste, Cohesion and Structure) of knowing/being aware may be indicated, with vocabulary of cognition beginning and ending the section.

All in all, Onesiphorus’ example has been held up as worthy to Timothy; this in juxtaposition with the information that several in Asia have left Paul. The offshoot is to be like Onesiphorus, do not be like Phygelus and Hermogenes and those who are with them.

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 1.13-14

¹³ Ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων
¹³ Hold to the standard of sound words
    ὧν παρʼ ἐμοῦ ἤκουσας
    which you have heard from me
    ἐν πίστει καὶ ἀγάπῃ
    in faith and love
        τῇ ἐν Χριστῷ Ἰησοῦ·
        which are in Christ Jesus.

¹⁴ τὴν καλὴν παραθήκην φύλαξον
¹⁴ Guard the good deposit
    διὰ πνεύματος ἁγίου
    through the Holy Spirit
        τοῦ ἐνοικοῦντος
        who dwells
            ἐν ἡμῖν.
            in us.

Comments

Verse 13

Ὑποτύπωσιν] See 1Ti 1.16. The above translation takes Ὑποτύπωσιν as the object, which (cf. Marshall 712) seems best. In both v. 13 and v. 14 the object is fronted in the clause, creating a topical frame (cf. Runge, Discourse Grammar). This introduces new information, new participants, or a new concept to the discourse in such a way as to draw attention to it.

ἔχε] imperative. Note also that the predicator in the following verse is an imperative. Also note the basic pattern of both verses: Object-Verb-Adjunct.

ὑγιαινόντων λόγων] “sound words” or “healthy words”, this is a concept unique to the Pastoral Epistles.

ὧν παρʼ ἐμοῦ ἤκουσας] relative clause. Here Paul takes responsibility for providing the “standard of sound words”

ἐν πίστει καὶ ἀγάπῃ] prepositional phrase. This functions adverbially, providing circumstance to ἔχε (“hold to”). It further describes in what way Timothy is to hold to the standard of sound words.

τῇ ἐν Χριστῷ Ἰησοῦ·] Here the article τῇ functions like a pronoun, the structure is like a relative clause. It tells us where the faith and love of the previous prepositional phrase come from.

Verse 14

τὴν καλὴν παραθήκην] fronted object, creating a topical frame (see comment on v. 13 above).

τὴν καλὴν παραθήκην φύλαξον] “guard the good deposit”. Note that “deposit” was used earlier in 2Ti 1.12 with the same verb, “guard”: “he is quite capable to guard my deposit”. Similar language is also in 1Ti 6.20, also see $af(Did 4.13) and $af(EpBarn 19.11). The “deposit” in 1&2 Timothy is Paul’s teaching, the true teaching (sound words, healthy doctrine) which is the antidote to the false teaching that Timothy finds himself combating in Ephesus.

διὰ πνεύματος ἁγίου] prepositional phrase, functioning adverbially. This provides further circumstance to the verb, “guard”. The Holy Spirit, in some unspecified manner, helps with the guarding of the deposit.

τοῦ ἐνοικοῦντος ἐν ἡμῖν] participle clause functioning as relative clause, note the embedded prepositional phrase. This gives further information about the Holy Spirit. The “Holy Spirit who dwells in us” is who assists with the guarding of the deposit.

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 1.8-12

⁸ μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν
⁸ And so do not be ashamed of the testimony about our Lord,
    μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ,
    or of me his prisoner,
ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ
but suffer together with me for the gospel
    κατὰ δύναμιν θεοῦ,
    according to the power of God,
        ⁹ τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ,
        ⁹ who saved us and called us with a holy calling,
            οὐ κατὰ τὰ ἔργα ἡμῶν
            not according to our works
            ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν,
            but according to his own purpose and grace,
                τὴν δοθεῖσαν ἡμῖν
                which has been granted to us
                    ἐν Χριστῷ Ἰησοῦ
                    in Christ Jesus
                    πρὸ χρόνων αἰωνίων,
                    from times eternal,
                ¹⁰ φανερωθεῖσαν δὲ νῦν
                ¹⁰ and now has been revealed
                    διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ,
                    through the appearance of our Savior Christ Jesus,
                    καταργήσαντος μὲν τὸν θάνατον
                    who indeed abolished death
                    φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν
                    and brought to light life and immortality
                        διὰ τοῦ εὐαγγελίου
                        through the gospel
                            ¹¹ εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος,
                            ¹¹ into which I was appointed herald and apostle and teacher.

¹² διʼ ἣν αἰτίαν καὶ ταῦτα πάσχω·
¹² For this reason I also suffer these things,
ἀλλʼ οὐκ ἐπαισχύνομαι,
but I am not ashamed,
    οἶδα γὰρ ᾧ πεπίστευκα
    for I know whom I have believed
    καὶ πέπεισμαι
    and I am convinced
        ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι
        that he is quite capable to guard my deposit
            εἰς ἐκείνην τὴν ἡμέραν.
            until that day.

Comments

Verse 8

οὖν] Typically translated "therefore", this usually relies on preceding context and signals a shift to distillation of a principle or inference (cf. Runge, LDGNT Glossary, "principle"). Thus, based on vv. 6-7, the action specified in v. 8 is appropriate.

μὴ .. μηδὲ] "not … neither". Note the negation structure. "Do not be ashamed of … neither [be ashamed of] …" Several times, negatives will point to an upcoming contrast. This portion sets one side of the contrast ("Don’t be ashamed of the testimony of our Lord, neither [be ashamed of] me his prisoner"); it will be contrasted with the item that Paul desires to make prominent.

ἀλλὰ] "but", specifying the second portion (thus the more prominent portion of) the contrast. Instead of being ashamed (thus denying or ignoring) the testimony of the Lord; instead of being ashamed of Paul, Paul invites Timothy to join with him to "suffer together with me" for the gospel.

κατὰ δύναμιν θεοῦ] prepositional phrase, reminding of the power given by God, stated in v. 7 above.

Verse 9

τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ] participial clause functioning like a relative clause with immediately previous θεοῦ (God) as antecedent; "who saved us and called us with a holy calling".

οὐ κατὰ .. ἀλλὰ κατὰ] here prepositional phrases are contrasted with some correction. In this extended structure (based on a relative clause), Paul reminds Timothy that God does not call based on one’s own works but instead calls "according to his own purpose and grace". As such, this is somewhat reminiscent of Titus 3.5.

τὴν δοθεῖσαν ἡμῖν] another participial clause, again functioning like a relative clause ("which has been granted to us") which takes preceding "grace" as antecedent. This is followed by two prepositional phrases, each providing further circumstance to the action "being granted".

Verse 10

φανερωθεῖσαν δὲ νῦν] φανερωθεῖσαν (has been revealed) matches the preceding δοθεῖσαν (has been granted). Note also the temporal contrast between the preceding "from times eternal" with the current "now". Here δὲ is the hinge of the contrast, and as with other contrasts, the second portion (after δὲ) is the more prominent/salient. The grace had been granted from times eternal, but now it has been revealed. This is followed by a prepositional phrase providing circumstance to how the revealing has taken place.

καταργήσαντος μὲν .. φωτίσαντος δὲ] a somewhat standard μὲν/δὲ structure, again highlighting contrast, this time between death and "life and immortality". Again, note how "life and immortality" are highlighted by the structure.

διὰ τοῦ εὐαγγελίου] prepositional phrase, modifying the previous participle (brought to light … through the gospel)

Verse 11

εἰς ὃ ἐτέθην ἐγὼ] prepositional phrase with relative clause as its object, "into which I was appointed". This is referencing the gospel (cf. Marshall). Also see 1Ti 2.7, which has similar language.

Verse 12

διʼ ἣν αἰτίαν] In the translation, I’ve rendered this as starting a new sentence, even though NA27 punctuation does not indicate this. Here I follow Marshall (Pastoral Epistles (ICC), p. 708). The repeated transitional phrase (cf. 2Ti 1.6) is to attractive to me and I can’t ignore it, particularly since I see this as the end of a minor section/clause group. The repetition of the same phrase from verse 6, plus the reactivation of the concept of suffering (cf. 2Ti 1.8, "don’t be ashamed … but suffer together with me") speak for this reading, from my perspective.

ἀλλʼ οὐκ ἐπαισχύνομαι] "but I am not ashamed" another contrast with ἀλλὰ; here again recalling vocabulary from 2Ti 1.8 (v. 8 μὴ ἐπαισχυνθῇς). Unlike v. 8, here not being ashamed is actually the salient part.

οἶδα γὰρ ᾧ πεπίστευκα] "for I know whom I have believed", here offering support for the position of not being ashamed. After the declaration of not being ashamed, Paul explains further why he is not ashamed.

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 1.6-7

⁶ Διʼ ἣν αἰτίαν ἀναμιμνῄσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ,
⁶ For this reason I remind you to rekindle the gift of God,
   ὅ ἐστιν ἐν σοὶ
   which is in you
       διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου.
       through the laying on of my hands.

⁷ οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς
⁷ For God has not given us
   πνεῦμα δειλίας
   a spirit of cowardice
ἀλλὰ δυνάμεως
but of power
   καὶ ἀγάπης
   and love
    καὶ σωφρονισμοῦ.
   and self-discipline.

Comments

[Note: whether all comments will be formatted like this, of this nature, or of similar depth is unknown. I’m just writing about what I see at the time. — RB]

Verse 6

Διʼ ἣν αἰτίαν] points back to the previous section.

ὅ ἐστιν ἐν σοὶ] a relative clause. The antecedent is "the gift of God", this further defines the "gift of God".

διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου] a prepositional phrase, functioning adverbially to provide further circumstance to the primary verb (ἐστιν) of the clause. Thus the prepositional phrase describes how the gift of God came to be in/with Timothy: through the agency of Paul’s "laying on of hands". On "laying on of hands", see also 1Ti 4.14.

Verse 7

γὰρ] Indicates this clause offers support or strengthens the current argument (preceding discourse). Cf. Runge Discourse Grammar. Paul is offering support (strengthening his argument) for his reminder of verse 6, for Timothy to "rekindle his gift".

γὰρ .. ἀλλὰ .. ] Statements using ἀλλὰ involve the contrasting of two options, with the emphasized or more important (more salient) option in the second place, following ἀλλὰ.* The second option corrects or replaces the first option. In this instance, Paul uses the strawman of the spirit God didn’t give ("a spirit of cowardice") to contrast the spirit God did give: one of power, love and self-discipline. This is what Paul wants Timothy to hear: The "spirit" that both he and Timothy have is one of power, love and self-discipline; it is not one of cowardice. This sets up where Paul next goes in verse 8.

---

* I’ve written extensively on the discourse function of ἀλλὰ, see particularly this paper for background, definitions and conclusions.

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 1.1-5

¹ Παῦλος
¹ Paul
    ἀπόστολος Χριστοῦ Ἰησοῦ
    an apostle of Christ Jesus
        διὰ θελήματος θεοῦ
        through the will of God
        κατʼ ἐπαγγελίαν ζωῆς
        according to the promise of life
            τῆς ἐν Χριστῷ Ἰησοῦ
            which is in Christ Jesus.
² Τιμοθέῳ ἀγαπητῷ τέκνῳ,
² To Timothy, my beloved son.

χάρις ἔλεος εἰρήνη
Grace, mercy, peace 
    ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν.
    from God the Father and Christ Jesus our Lord.

³ Χάριν ἔχω τῷ θεῷ,
³ I offer thanks to God,
    ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει,
    whom I serve (as did my forebears) with a clear conscience,
    ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν
    as I have constant memories of you
    ἐν ταῖς δεήσεσίν μου νυκτὸς καὶ ἡμέρας,
        in my prayers night and day,
        ⁴ ἐπιποθῶν σε ἰδεῖν,
        ⁴ longing to see you,
            μεμνημένος σου τῶν δακρύων,
            remembering your tears,
            ἵνα χαρᾶς πληρωθῶ,
            so that I might be filled with joy,
        ⁵ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως,
        ⁵ having recollections of your sincere faith,
            ἥτις ἐνῴκησεν
            which dwelt
                πρῶτον ἐν τῇ μάμμῃ σου Λωΐδι καὶ τῇ μητρί σου Εὐνίκῃ,
                first in your grandmother Lois and your mother Eunice,
                πέπεισμαι δὲ
                and now I have been convinced
                    ὅτι καὶ ἐν σοί.
                    that it also [dwells] in you.

About the Phrasing/Translation section

The phrasing/translation section is intended to give a feel of the structure and flow of the section without necessarily completely and consistently documenting relationships between each portion. Indentations typically indicate clauses that are in some way subordinate to or dependent on the clause that precedes (or, in some cases, follows); but the indentation also represents prepositional phrases. Many of these are judgment calls and could be interpreted at least one more way. For example, the conglomeration of infinitive and participial clauses in verses 3-5 could be represented a few different ways — and it is, just check Mounce, Marshall and Knight; then look at OpenText.org, and after that check out the Lexham Discourse Greek New Testament (LDGNT).

The translation portion is largely dependent on a previous translation I did in 2003 or 2004, though I will be making some changes to the translation along the way. Even the translation that ends up here is not final. I’ll be revisiting it (particularly the rendering of connectives) later if/when I begin to write about the discourse structure of the letter (my ultimate goal).

The sections themselves will be (largely) taken from Ray Van Neste’s work, Cohesion and Structure in the Pastoral Epistles, with some extra secret sauce from Runge’s LDGNT and OpenText.org.

Of course, one reason for putting this work on this blog is for feedback. Depending on the busy-ness of my schedule I may or may not respond directly, but I will read and consider it. So please do feel free to comment.