하나님나라를 꿈꾸며(Kingdom of God)

19 Greet uPrisca and Aquila, and vthe household of Onesiphorus. 20 Erastus remained at Corinth, and I left wTrophimus, who was ill, at Miletus. 21 xDo your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers.3

22 The Lord be ywith your spirit. zGrace be with you.4

u See Acts 18:2

v ch. 1:16

w Acts 20:4; 21:29

x ver. 9

3 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters

y Gal. 6:18; Philem. 25

z See Col. 4:18

4 The Greek for you is plural

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:19–22.

19 브리스가와 아굴라와 및 오네시보로의 집에 문안하라

20 에라스도는 고린도에 머물러 있고 드로비모는 병들어서 밀레도에 두었노니

21 너는 겨울 전에 어서 오라 으불로와 부데와 리노와 글라우디아와 모든 형제가 다 네게 문안하느니라

22 나는 주께서 네 심령에 함께 계시기를 바라노니 은혜가 너희와 함께 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:19–22.

-  4:19 Paul begins with greetings to Prisca and Aquila. He uses the verb ἀσπάζομαι, which he normally uses to send greetings (Pl. 40x, all in the concluding verses of his letters). The imperative form, here ἄσπασαι, may be translated “Greetings to …”

Πρίσκαν** καὶ Ἀκύλαν** were the wife and husband team that befriended Paul in Corinth, whom he stayed with, and who worked with him as tentmakers (Acts 18:2–3). Aquila was a Jew and a native of Pontus (18:2). They accompanied Paul to Ephesus and remained there when he went on to Caesarea (18:18–22). Their Christian commitment and understanding was evidenced as they shared “the way of God more accurately” with Apollos (18:26). In Acts the woman is called Πρίσκιλλα, in Paul’s letters she is called Πρίσκα (Πρίσκιλλα is a variant reading in Rom. 16:3; 1 Cor. 16:19). Paul calls them “my fellow workers in Christ Jesus” (Rom. 16:3) and mentions the church “in their house” (1 Cor. 16:19).

Prisca is usually named before her husband, and various theories have been proposed to explain this unusual order. It is possible that she was the more active Christian. Ramsay pointed out another case in which a woman was named before her husband probably because she was of higher rank (cited in BAGD s.v. Πρίσκα). It is also possible that placing Prisca’s name first is an expression of Christian courtesy extended to her because she is a woman. In Paul’s case in particular (and perhaps his attitude is also reflected by his companion Luke in Acts), it may reflect his gratitude in that the couple’s hospitality toward him involved her in considerably more work. He names Aquila first only in 1 Cor. 16:19, where his mentioning “the church in their house” may recall the leadership role of Aquila in the church. These various theories are nothing more than that, and no conclusions should be drawn from them, particularly none that would contradict Paul’s direct statements regarding the role of women in the church (especially 1 Tim. 2:10–15; also 1 Cor. 14:34ff.).

Paul’s other greeting is to τὸν Ὀνησιφόρου οἶκον. τὸν οἶκον (PE* 8x: 1 Tim. 3:4, 5, 12, 15; Tit. 1:11; 2 Tim. 1:16) is used here metaphorically, as in virtually all the PE passages, for the “household” or “family” of Ὀνησίφορος.** Onesiphorus is mentioned only here and in 1:16, and all that we know about him in the NT is found in 1:16–18. His “house” is mentioned either because he is dead or because he is away from it. It is probably singled out because Paul appreciates the services the “household” has rendered, both directly and through Onesiphorus (see the comments on 1:16–18, especially v. 18).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 475–476.

-  4:20 In v. 10 Paul mentioned who had left and gone elsewhere. Here he brings Timothy up to date on two men who, for different reasons, have remained elsewhere and are, therefore, not with Paul in Rome (immediately after this Paul again asks Timothy to come to him).

The Ἔραστος** mentioned in Acts 19:22, like the one mentioned here, is a coworker of Paul and is associated with Ephesus and with Timothy. Therefore, it is almost certain that they are the same person. It is also possible that the Erastus mentioned in Rom. 16:23, “the city treasurer of Corinth,” is the same person, especially since Paul’s comment here about this Erastus is that he “remained in Corinth.” An inscription has been found in Corinth mentioning an Erastus, “commissioner of public works” (ERASTVS PRO∙ AED∙ S∙ P∙ STRAVIT; see Cadbury, “Erastus”). Κόρινθος** is a city in Greece located on the isthmus of Corinth that served from 27 b.c. as capital of the senatorial province of Achaia and seat of the proconsul. The statement that Erastus “remained” (ἔμεινεν) in Corinth may imply that Paul was there with him.

Τρόφιμος** is an Ephesian (Acts 21:29) and was one of two from Asia in the group that accompanied Paul on his last journey to Jerusalem (the other from Asia was Tychicus, mentioned already in v. 12; the group included Timothy [Acts 20:4]). Jews from Asia falsely charged Paul with having brought Trophimus, a Greek, into the Jerusalem temple and stirred up the people in the city. As a result of this commotion Paul was arrested by the Roman authorities (Acts 21:27–36). This arrest led eventually to Paul’s first journey to Rome. Paul “left behind” (ἀπέλιπον, a similar nuance in the other PE* occurrences: v. 13; Tit. 1:5) Trophimus ἐν Μιλήτῳ** (Acts 20:15, 17). Miletus was a port on the coast of Asia Minor near the Meander River and about thirty-five miles south of Ephesus. Paul stopped there on his last journey to Jerusalem and met with the elders of Ephesus (cf. Acts 20:15–38).

Paul left Trophimus at Miletus because Trophimus was ἀσθενοῦντα. The verb ἀσθενέω was used generally of the state of being weak. All its NT occurrences refer to physical illness (e.g., Mt. 25:39; Jn. 4:46; Phil. 2:26f.; Jas. 5:14). Though Paul on other occasions was the instrument through which individuals were healed (Acts 14:9–10; 19:11–12; 20:10; 28:8–9; cf. 2 Cor. 12:12), he did not always heal: On this occasion he left a fellow worker “sick” (cf. 2 Cor. 12:7–10). The implication of the verb “I left behind” (ἀπέλιπον) is that Paul was with Trophimus in or near Miletus when Trophimus stopped traveling.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 476–477.

-  4:21 Paul repeats his request for Timothy to come to him using the same imperative and infinitive as in v. 9 (see the comments there). But now, instead of using the adverb ταχέως, he uses the phrase πρὸ χειμῶνος. πρό is used with the seasonal designation χειμῶνος to signify the time before which Timothy should come. χειμών was used of both the cold season, “winter” (e.g., Mt. 24:20 par. Mk. 13:18; Jn. 10:22), and wintery and stormy weather (e.g., Mt. 16:3; Acts 27:20). Here the two meanings virtually coalesce since the season is probably intended precisely because then Paul will need his cloak (v. 13) and the weather will make sea travel impossible (cf. Acts 27:20 and context). Paul knows that if Timothy does not come “before winter” (usually regarded as from about November to about March; see, e.g., J. Kelso, ZPEB V, 806) he will have to wait until travel commences again in spring. Perhaps the most compelling reason for Timothy to “come before winter” is Paul’s expectation that his trial and probable execution will not be put off that long.

Paul conveys greetings to Timothy from four individuals and from οἱ ἀδελφοὶ πάντες. The four, three men, Eubulus, Pudens, and Linus, and one woman, Claudia, are otherwise unknown in the NT. According to Irenaeus, Haer. 3.3.3, Linus was the first bishop of Rome after Peter and Paul (cf. also Eusebius, HE 3.2; 3.4.9). Paul’s earlier mention of the departure of all his fellow workers except for Luke (vv. 10–11) implies that these four are not fellow workers. They are probably members of the church at Rome, since their names are joined to οἱ ἀδελφοὶ πάντες, which is probably a general designation for members of that church (see below). These four are singled out perhaps because they have a close relationship with Timothy going back to when he was in Rome with Paul (cf. Timothy’s inclusion with Paul as author in Phil. 1:1; Col. 1:1; Phm. 1).

ἀδελφοί is used figuratively in the NT to designate Christians because they are members of a spiritual family through their relationship to Christ as Lord and Savior and to God as Father. ἀδελφοί in 1 Tim. 4:6 (cf. 6:2, the other PE occurrence in this sense) indicates those whom Timothy is to instruct and is responsible for, i.e., the Christians in Ephesus. Here the ἀδελφοί are distinguished from Paul’s fellow workers, who other than Luke have left (vv. 10–11) and must, therefore, be the members of the Christian church in Rome. The universal term πάντες, “all,” shows that Paul is including all those who properly bear the name ἀδελφοί, i.e., all the members of Christian family there (cf. elsewhere in Pl.:* 1 Cor. 16:20; 1 Thes. 5:26, 27).

ZPEB M. Tenney, et al., eds., The Zondervan Pictorial Encyclopedia of the Bible I–V. Grand Rapids, 1975–76.

Haer. Adversus Haereses (Irenaeus)

HE Historia Ecclesiastica (Eusebius)

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 477–478.

 

한편 표준 원문(Textus Receptus)에는 본절 맨 끝에 다음과 같은 문장이 삽입되어 있다. ‘아멘, 에베소 교회의 첫째 감독으로 선택된 디모데에게 보내는 이 두번째 편지는 바울이 네로 황제 앞에 두번째로 설 때 즈음 로마에서 기록되었다’ 이 삽입절은 바울이 직접 쓴 것이 아니라 후대의 필사자들이 본서의 이해를 돕도록 하기 위해 삽입한 것이다. 

-  4:22 The benediction, which is found at or near the end of each of Paul’s letters, is given here in two parts. The first, with second person singular σου, is directed to Timothy, and the second, with second person plural ὑμῶν, is directed to everyone in the church in Ephesus.

For the final time Paul refers to ὁ κύριος, “the Lord,” i.e., Christ (see vv. 8, 14, 17, 18), an identification that some copyists sought to make explicit (see NA26; TCGNT). On other occasions where Paul refers to “the Lord” in closing benedictions he speaks of “the grace of the Lord” (ἡ χάρις τοῦ κυρίου: Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Gal. 6:18; Phil. 4:23; 1 Thes. 5:28; Phm. 25). He does not use that formula here, probably to save “grace” for the second part of the benediction and perhaps also to make this benediction more personal: Paul wishes that “the Lord” will be with Timothy as he has so evidently been with Paul himself (cf. especially vv. 17–18). μετὰ τοῦ πνεύματος ὑμῶν, “with your spirit,” in some of the closing benedictions (Gal. 6:18; Phil. 4:23; Phm. 25) means the same thing as “with you” in others (μεθʼ ὑμῶν, sometimes with πάντων, in Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Col. 4:18; 1 Thes. 5:28; 2 Thes. 3:18; 1 Tim. 6:21; Tit. 3:15). Here Paul addresses singular μετὰ τοῦ πνεύματός σου to Timothy alone. This phrase makes it clear that Paul is speaking of spiritual presence, wishing, i.e., that the Lord will be spiritually present with Timothy in his inner person (cf. Rom. 8:16: “The Spirit himself bears witness with our spirit (τῷ πνεύματι ἡμῶν) that we are children of God”).

With plural ὑμῶν in the second part of the benediction Paul turns to all the church members in Ephesus (on the textual variants, including the concluding ἀμήν, see TCGNT). Paul uses (πάντων) ὑμῶν alone or in the phrase τοῦ πνεύματος ὑμῶν after μετά in the closing benedictions of all his letters except Ephesians (where πάντων alone is used). With ὑμῶν he designates all the believers in the place he is writing to. He also uses χάρις in each of the benedictions (so also Heb. 13:25; Rev. 22:21). He explicitly calls it the “grace of (our) Lord Jesus (Christ)” except in his last letters, Ephesians, Colossians, and the PE, where χάρις is unqualified, probably because at this stage Paul thought it would be evident whose “grace” he intended. Thus Paul reminds his readers at the conclusion of every letter that they are dependent on Christ’s unmerited favor, forgiveness, and enabling power (cf. 2 Tim. 1:9–10; Tit. 2:11ff.; 2 Tim. 2:1; for χάρις see the comments on 1 Tim. 1:2).

On the subscriptions added to this letter in a number of manuscripts see NA26 and TCGNT. All of the subscriptions mention that the letter is to Timothy, most that it is the second letter to Timothy. Several say that Paul wrote it at Rome, usually specifying that he wrote it when he was before the emperor Nero the second time (e.g., the Textus Receptus; see the Introduction on when and where Paul wrote the letter).

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 478.

16 At my first defense no one came to stand by me, but all deserted me. nMay it not be charged against them! 17 But othe Lord stood by me and pstrengthened me, so that through me the message might be fully proclaimed and qall the Gentiles might hear it. So rI was rescued sfrom the lion’s mouth. 18 The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. tTo him be the glory forever and ever. Amen.

n [Acts 7:60]

o Acts 23:11; 27:23; [Matt. 10:19]

p See 1 Tim. 1:12

q See Acts 9:15

r ch. 3:11

s Ps. 22:21; [1 Sam. 17:37]

t See Rom. 11:36

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:16–18.

16 내가 처음 변명할 때에 나와 함께 한 자가 하나도 없고 다 나를 버렸으나 그들에게 허물을 돌리지 않기를 원하노라

17 주께서 내 곁에 서서 나에게 힘을 주심은 나로 말미암아 선포된 말씀이 온전히 전파되어 모든 이방인이 듣게 하려 하심이니 내가 사자의 입에서 건짐을 받았느니라

18 주께서 나를 모든 악한 일에서 건져내시고 또 그의 천국에 들어가도록 구원하시리니 그에게 영광이 세세무궁토록 있을지어다 아멘

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:16–18.

-  4:16 Two general views are advocated with regard to what event Paul speaks of in the phrase πρώτη μου ἀπολογίᾳ, “my first defense.” One is that it refers to an earlier imprisonment of Paul, probably the (“first”) imprisonment in Rome recorded at the end of Acts, since Paul is before that court for a second time (so Eusebius, HE 2.22; Bouma; Hendriksen; Lock; Wohlenberg; Zahn, Introduction, II, §33; the most thorough defense is presented by Bouma, Hendriksen, and Zahn; cf. further Meinertz, “πρώτη ἀπολογία”). But most modern commentators (e.g., Bernard, Brox, Dibelius-Conzelmann, Fee, Guthrie, Jeremias, Kelly, Ridderbos, Spicq; see especially Ridderbos and Kelly) take it as referring to the first stage of Paul’s present trial. Both views are possible and the arguments for them (presented below) cannot be considered conclusive.

The advocates of the first view argue that since Luke is with Paul (v. 11), Paul’s statement here that everyone “deserted” him cannot apply to the present trial. Furthermore, the outcome of his house arrest described at the end of Acts appears to have been what Paul describes in v. 17: He says that he was “delivered out of the lion’s mouth,” and was able to engage in further ministry among Gentiles. That he was released and carried on his ministry is borne out by the PE (see further on Paul’s “Release and Second Imprisonment” in the Introduction). But now Paul expects to die soon (v. 6).

The advocates of the second view regard it as unlikely that Paul would mention an earlier trial, the outcome of which Timothy already knew. It appears, rather, that Paul is informing Timothy about recent events. The “first defense” is thus the prima actio, the preliminary investigation in Paul’s present trial. Paul was “deserted” either because his fellow workers had not yet arrived or out of fear had left him, or because the Christians at Rome, who unlike his fellow workers were in a position to “stand by him,” did not do so. He was “delivered” (v. 17) in that he was not condemned at that first hearing and thus had time to write and ask Timothy to come to him before the next stage of the trial (vv. 9, 21). This would fit with Paul’s view that his “deliverance” could finally lead to the “heavenly kingdom” (v. 18). Because the trial was public and was in the capital of the Gentile world, it might be regarded as the culmination of his work of taking the gospel to the Gentiles (v. 17; cf. Acts 23:11 and Paul’s presentation of the gospel while on trial in Acts 26).

ἀπολογία (NT 8x) is used of Paul’s courtroom “defense” (cf. especially Acts 25:16; Phil. 1:7, 16). Paul says that “no one” (οὐδείς) “came to his aid” or “stood by him” (παρεγένετο, BAGD s.v. 3). The verb is used in a special sense, and Kelly has suggested that it is that of coming as a witness or serving as an advocate. Unfortunately, we are unable to say who failed to do so and why. The exclusive nature of οὐδείς makes it clear that not even a single person stood by Paul, and the absolutely inclusive nature of πάντες makes it clear that “all,” without exception, deserted him (ἀλλὰ πάντες με ἐγκατέλιπον; see the comments on v. 10 for the verb; cf. also 1:15).

As culpable as such action was, Paul does not put it in the same category as that of Demas (who left Paul out of love for the present world, v. 10), nor does he wish God’s just retribution on them as he did on Alexander (v. 14). Perhaps he knows that those he is thinking of did what they did out of fear (as did Jesus’ disciples, Mk. 14:50). For that reason he compassionately writes μὴ αὐτοῖς λογισθείη, “may it not be counted against them” (μή with the optative expresses a negative wish). λογίζομαι is used here in the sense of “count against” (cf. 2 Cor. 5:19; aorist optative in wish statements [or wish prayers] also in Rom. 15:5, 13; 1 Thes. 3:11f.; 5:23; 2 Thes. 2:17; 3:5, 16; 2 Tim. 1:16, 18; here only with the negative; cf. Wiles, Paul’s Intercessory Prayers, 32).

HE Historia Ecclesiastica (Eusebius)

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 468–470.

17절의 중반 목적절을 이끄는 표현은 접속사 ‘히나’로 시작되는데 이는 그리스도 예수께서 법정에서 그의 곁에 서서 그를 강건하게 하신 이유를 설명한다. 그 이유는 바울을 통해서 전도의 말씀이 온전하게 전파되어 이방인으로 듣게 하기 위함이었다. 여기서 ‘전도의 말씀’으로 번역된 ‘케뤼그마’는 일반적으로 ‘그리스도 예수의 십자가상의 죽으심과 부활에 관한 메시지’를 의미한다.

-  4:17 Paul affirms that in contrast (δέ, “but”) to these people (v. 16), “the Lord stood by me.” For the third time Paul refers to ὁ κύριος (cf. vv. 8, 14). Evidence in those verses demonstrated that ὁ κύριος was Christ, and when the NT speaks elsewhere of “the Lord” standing by Paul or strengthening him, as here, Christ is apparently referred to (cf. Acts 23:11; Phil. 4:13). παρέστη (from παρίστημι) is used in the intransitive sense with the special nuance of “come to the aid of, help, stand by” (the one so aided in the dative, μοι; BAGD s.v. παρίστημι 2aγ). The aid provided was that Christ “strengthened” (ἐνεδυνάμωσεν) Paul, an experience that Paul has spoken of before (Phil. 4:13; 1 Tim. 1:12; 2 Tim. 2:1). Robertson aptly renders the clause as “[the Lord] poured power into me.”

This strengthening was for the particular purpose (ἵνα) of enabling Paul to accomplish his assigned ministry, as has always been the case (see the passages just listed). If the clauses in this verse are in chronological order, then Paul’s proclaiming the gospel preceded his deliverance, which would favor the view that vv. 16–17 refer to the first investigation in his current trial and that the proclamation was made during Paul’s defense in court. Paul uses τὸ κήρυγμα here to designate “the proclamation” about Christ (Rom. 16:25), with which Paul had been entrusted (Tit. 1:3) as a herald (κῆρυξ, 1 Tim. 2:7; 2 Tim. 1:11). Here, as usual (1 Cor. 1:21; 2:4; 15:14; Tit. 1:3), Paul uses τὸ κήρυγμα absolutely because the content is understood.

Paul was very conscious of being entrusted with the κήρυγμα to proclaim it to the Gentiles (cf. Rom. 1:5; 16:25–26; 1 Tim. 2:7). When he speaks here of the κήρυγμα being “fully accomplished” (πληροφορηθῇ) “through me” (διʼ ἐμοῦ), he is referring to the fulfillment of his particular responsibility, just as he has exhorted Timothy with the same verb to “fulfill” his ministry (4:5). Paul’s mandate was to bear Christ’s name “before the Gentiles and kings and the sons of Israel” (Acts 9:15). If he speaks here of an earlier stage of a legal process he is still involved in, then he has carried out the first and last parts of this mandate as fully as possible and now is in the court of the highest “king,” Caesar himself (cf. Acts 25:11, 12, 21, 25; 26:32). For this reason he regards his defense in that setting (as before King Agrippa in Acts 26) as the fulfillment of the κήρυγμα entrusted to him. If, on the other hand, Paul is speaking of an earlier trial and subsequent release, he regards the further ministry that followed as the fulfillment of his mandate. The same could be said about “all the Gentiles/nations” having heard Paul, since καί is epexegetical.

Paul, like the other NT writers, uses ἔθνη for “nations” or “peoples” in general (e.g., Mt. 28:19; 1 Tim. 3:16) or for “Gentiles” in distinction from Jews (e.g., Acts 9:15; 1 Tim. 2:7; see 1 Tim. 2:7; 3:16). The phrase πάντα τὰ ἔθνη** (Mt. 24:14; 25:32; 28:19; Mk. 11:17; 13:10; Lk. 21:24; 24:47; Acts 14:16; 15:17; Rom. 1:5; 16:26; Gal. 3:8; 2 Tim. 4:17; Rev. 12:5; 14:8; 15:4; 18:3, 23) is used in the NT of both all nations (e.g., Mt. 24:14; 25:32; 28:19; Rom. 16:26) and all nations distinguished from Israel (e.g., Lk. 21:24; Acts 15:17; Gal. 3:8). Either understanding is possible here, regardless of what events Paul is referring to. Since, however, Paul uses the phrase here in connection with κήρυγμα and in 1 Tim. 2:7 refers to himself as a κῆρυξ in a context where he uses ἔθνη to refer to Gentiles, it is at least likely that the phrase is used in that sense here.

Paul obviously does not mean by πάντα τὰ ἔθνη any single gathering of all Gentiles, who then and there heard him. What he means is either that all those in attendance at his “first defense” (v. 16) heard him or that that occasion brought to completion the full representative complement of Gentiles to whom he was to preach the gospel. If the “first defense” was held publicly and Paul thereby was able to address a representative number of Gentiles in the Empire’s capital, then he may say that “all the Gentiles” heard. Elsewhere in the NT “all the Gentiles” is used representatively with “all” referring to representatives (e.g., Mt. 28:19; Mk. 13:11; Rom. 1:5, “among all the Gentiles”; Gal. 3:8). That sense seems to be present here.

καί links ἐρρύσθην κτλ. to the two indicative verbs in the first clause of the verse, especially the first one, making this a second statement of what the Lord accomplished by his presence: The Lord not only stood by Paul, he also “delivered” (ἐρρύσθην, aorist deponent passive indicative of ῥύομαι; cf. 3:11) Paul ἐκ στόματος λέοντος (the two nouns occur in the NT, but the phrase is a NT hapax). Several understandings have been suggested for the final phrase: a literal lion in an amphitheater in which Christians have been thrown (impossible because of Paul’s Roman citizenship, according to Robertson), Satan (cf. 1 Pet. 5:8), the emperor or the power of the Empire (Josephus refers to the death of Emperor Tiberius with τέθνηκεν ὁ λέων, Ant.18.28), or some great danger, even death (cf. Ps. 7:2; 22:21; 35:17). Whether or not Jesus’ reflections on Psalm 22 have influenced Paul at this point, it appears that Paul has been influenced by the parallelism of Ps. 22:20–21 (LXX 21:21–22: ῥῦσαι, the verb Paul uses here, ἐκ στόματος λέοντος). If so, then deliverance “from the lion’s mouth” is a figure for being saved from the sword (Ps. 22:20). In v. 18 Paul appears to have been influenced by a line in the Lord’s Prayer (Mt. 6:13); perhaps this has influenced his use of ῥύομαι here.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

Ant. Antiquitates Judaicae (Josephus)

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 470–471.

바울은 주께서 자신을 모든 악한 일에서 건져내실 뿐만 아니라 그분의 천국에 들어가도록 구원하실 것을 믿었다. 바울은 그가 입성하게될 영광스러운 종말론적인 하나님 나라를 '천국’으로 묘사하고 있다. 본문의 천국은 ‘바실레이아’로 일반적으로 마태복음에서는 천국, 다른 복음서에서는 하나님의 나라로 번역되는데 이는 ‘나라, 왕권, 왕위’라는 의미로 하나님이 주권적인 왕으로서 다스리는 영역을 의미한다. 이 ‘바셀리이안’이라는 표현앞에 ‘에푸라니온’이라는 표현, 즉 ‘하늘의’라는 형용사가 사용된다. 하늘에 있는 하나님의 나라라는 의미이다. 바울은 그리스도를 ‘하늘에 계신’ 주님이라고 여러번 만한다.(엡 6:9; 골 4:1)

 

이는 하나님의 영원한 통치가 있는 하늘과 슬픔과 고통이 지속되고 있는 땅을 자연스럽게 대조한다. 성도에 대한 핍박과 환난이 가득한 로마 네로황제 치하와 하늘나라는 얼마나 대조적인가? 음침하고 축축한 로마의 토굴 감옥과 영광스러운 하나님의 나라는 얼마나 대조적인가? 바울은 지금 이러한 천국을 소망하고 있는 것이다. 그는 지금 땅을 밟고 있지만 재판을 받는 어려운 현실속에서 하늘을 소망하고 있는 것이다. 이것이 바로 우리 그리스도인의 삶의 자세여야 한다. 

이러한 천국을 소망하는 바울은 이제 그 나라에 들어갈 수 있도록 인도해주시는 하나님께 영광의 찬양을 돌려드린다. ‘그에게 영광이 세세무궁토록 있을지어다 아멘'

 

-  4:18 Following up on the preceding comment about the Lord’s deliverance in a particular past situation, Paul now confidently asserts that the Lord will deliver him “from every evil deed” (ἀπὸ παντὸς ἔργου πονηροῦ). Future ῥύσεται looks forward from the event just mentioned (v. 17, aorist ἐρρύσθην) and confidently asserts that in the future also the Lord will “deliver” Paul (cf. for this combination of past and future 2 Cor. 1:10). It appears that Paul uses here the language of a petition in the Lord’s Prayer (ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, Mt. 6:13). If so, then, continuing with his use of the title “the Lord” (ὁ κύριος, see v. 17), Paul applies the petition to himself with the personal pronoun με (ῥύσεταί με ὁ κύριος) and spells out the promise implicit in the petition by adding “every deed” (παντὸς ἔργου) to πονηροῦ (cf. Paul’s earlier use of ῥύομαι with πᾶς in 3:11).

Singular attributive παντός with no article means “every” or “each” without exception. παντός ἔργου πονηροῦ is “every evil (i.e., hostile) action” (cf. G. Harder, TDNT VI, 557). The eschatological direction that Paul goes later in this sentence makes it clear that he is not excluding any evil that might be done to him, but only the power of evil to destroy him finally (Fee). The distinctiveness of the combination πᾶν ἔργον πονηρόν, found nowhere else in the NT (plural ἔργα πονηρά** in Jn. 3:19; 7:7; Col. 1:21; 1 Jn. 3:12; 2 Jn. 11; this is the only NT occurrence of the singular and of the phrase with any form of πᾶς) is further evidence that it is a Pauline adaptation of the petition in the Lord’s Prayer, utilizing singular πονηροῦ from the petition.

Since he has mentioned his deliverance “from the lion’s mouth,” Paul wants to state clearly to Timothy that he expects his future deliverance to be heavenward and that this, too, is true deliverance. He speaks, therefore, about the ultimate and final deliverance and, because it is such, uses σώσει (also in LXX Ps. 21:22) as the appropriate verb. The pregnant construction σώσει εἰς, “bring safely into” (see BAGD s.v. εἰς 7 and the literature cited there), with “the heavenly kingdom” as the object of the preposition, implies deliverance from this world with all its evils and from death in all its aspects (for this future perspective of σῴζω elsewhere in Paul see Rom. 5:9–10; 1 Cor. 3:15; 5:5).

At least half of the Pauline occurrences of βασιλεία, “kingdom, reign,” represent that aspect of Christ’s (and God’s) spiritual reign that believers will enter in the future (e.g., 1 Cor. 6:9–10; 15:24, 50; Gal. 5:21; Eph. 5:5; 2 Thes. 1:5). In 1 Cor. 15:24ff., as here (αὐτοῦ referring back to ὁ κύριος), Paul specifically identifies that “reign” as Christ’s.

Paul uses both ἐπουράνιος, “heavenly,” and οὐρανός, “heaven,” of the realm that is distinguishable from earth (cf. especially 1 Cor. 15:47–49 and also Eph. 1:10; 3:15; Col. 1:16, 20). Several times Paul speaks of Christ as Master “in heaven” (ἐν οὐρανῷ, Eph. 6:9; Col. 4:1). The ἐπ- in ἐπουράνιος denotes that the word means “in heaven” (H. Traub, TDNT V, 538). Considering these factors, it appears that Paul is speaking of Christ’s kingdom “in heaven” and saying that when he dies he will be brought safely into that kingdom and remain in it from then on (cf. 1 Thes. 4:13–18). In this heavenly kingdom Paul will “be at home with the Lord” (the best understanding of 2 Cor. 5:8). Here he expresses the same confidence that he expressed earlier when death was a possibility (Phil. 1:23), but now it is a certainty.

This statement about the Lord and his faithfulness evokes a doxology of praise, as elsewhere in Paul’s letters (Rom. 1:25; 9:5; 11:36; 16:25–27; Gal. 1:5; Eph. 3:20–21; Phil. 4:20; 1 Tim. 1:17; 6:15–16). This doxology, like the other Pauline doxologies, expresses the desire that praise should be expressed through eternity (using αἰών) and concludes with the ἀμήν of affirmation. Only Gal. 1:5 is exactly the same as the doxology here. But four of Paul’s doxologies use the doubled αἰών, as is done here, three in the same way as here (εἰς τοὺς αἰῶνας τῶν αἰώνων, 1 Tim. 1:17; Gal. 1:5; Phil. 4:20; only slightly different in Eph. 3:21). Most speak of praise (in its entirety or as part of or as the conclusion of a longer statement) with the word δόξα (1 Tim. 1:17 with τιμή; δόξα alone in Rom. 11:36; 16:27; Gal. 1:5; Eph. 3:21; Phil. 4:20). Three times Paul uses ᾧ, as here (1 Tim. 6:16; Rom. 16:27; Gal. 1:5). These doxologies and others in the NT usually consist of three or four (as here) component parts: the person praised (usually in the dative, here ᾧ), the word(s) of praise (usually δόξα with other words, here ἡ δόξα alone), a conclusion indicating the eternal duration of the praise (usually εἰς with αἰών in a single or doubled form), and usually an ἀμήν of affirmation.

ᾧ refers back to ὁ κύριος, which is a title for Christ (cf. again vv. 8, 14, 17, and now 18 for the contextual evidence). This would make this doxology and Rom. 9:5 (according to the best understanding of that passage) the only Pauline doxologies offered to Christ. For the form of the verb to be understood, whether “be” (εἴη or ἔστω) or “is” (ἐστιν), see the comments on 1 Tim. 1:17. δόξα signifies the luminous manifestation of God’s person, his glorious revelation of himself (S. Aalen, NIDNTT II, 45). Used in a doxology, it expresses either the desire for that radiance to continue to be seen in its splendor and glory, or, in an echoing or mirror effect, asks that appropriate praise be given in response to it (see 1 Tim. 1:17).

Paul expresses the desire that glory be to the Lord εἰς τοὺς αἰῶνας τῶν αἰώνων (see the comments on 1 Tim. 1:17). Both the plural form of αἰών and the repetition of the word emphasize the “concept of eternity.” The plural form presupposes “a plurality of αἰῶνες … whose infinite series,” here emphasized by the twofold use of the term, “constitutes eternity” (H. Sasse, TDNT I, 199).

ἀμήν concludes this doxology as it does most NT doxologies. It expresses the stated confirmation (“so let it be,” “truly,” or simply “amen”; cf. BAGD) of that which the writer has just expressed (cf. Rev. 5:14), and probably also seeks to invoke from his readers the same response (cf. 1 Cor. 14:16; 2 Cor. 1:20; see H. Schlier, TDNT I, 337; H. Bietenhard, NIDNTT I, 99).

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 471–473.

 

13 When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments. 14 lAlexander the coppersmith did me great harm; mthe Lord will repay him according to his deeds. 15 Beware of him yourself, for he strongly opposed our message.

l See 1 Tim. 1:20

m Ps. 62:12; Prov. 24:12; [Neh. 6:14; 13:29; Ps. 28:4; Rev. 18:6]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:13–15.

13 네가 올 때에 내가 드로아 가보의 집에 둔 겉옷을 가지고 오고 또 책은 특별히 가죽 종이에 쓴 것을 가져오라

14 구리 세공업자 알렉산더가 내게 해를 많이 입혔으매 주께서 그 행한 대로 그에게 갚으시리니

15 너도 그를 주의하라 그가 우리 말을 심히 대적하였느니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:13–15.

Κάρπος (Karpos), 명사. 가보, 카르푸스. 인명이나 다른 존재의 이름으로 사용된 정보를 보려면, 다음을 참고하십시오. 가보.

• 딤후 4:13

καρποφορέω (karpophoreō), 동사. 열매를 맺다, 수확을 내다. 미래 능동태. καρποφορήσω; 부정과거 능동태. ἐκαρποφόρησεν.

1. 열매 맺다† — 열매 맺다 관련 주제: 과일.

마 13:23|| ὃς δὴ καρποφορεῖ

막 4:20|| καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα

막 4:28 αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον, εἶτα

2. 결과를 만들어 내다 ⇔ 열매 맺다† — 자기 본성에 맞는 행동과 자연적인 결과를 만들어 내다; 그 종류에 따라 열매를 맺는 나무로 생각하여.

눅 8:15|| καὶ καρποφοροῦσιν ἐν ὑπομονῇ.

롬 7:4 ἵνα καρποφορήσωμεν τῷ θεῷ.

롬 7:5 εἰς τὸ καρποφορῆσαι τῷ

골 1:6 κόσμῳ ἐστὶν καρποφορούμενον καὶ

골 1:10 ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

가보로 번역된 카르포스는 동사인 ‘카르포포레오’에서 파생된 명사로 '열매를 맺다, 수확을 내다’의 의미이다. 말하자면 그의 이름의 의미는 열매를 풍성히 맺는, 열매가 풍성한 사람이라는 의미인 것이다. 

 

바울은 특별히 가죽종이에 쓴 책을 가져올 것을 부탁한다. 여기서 ‘책’으로 번역된 ‘타 비블리아’는 일반적으로 ‘파피루스 두루마리’를 지칭하는 단어이지만 여기에서는 특별히 가죽 종이에 쓴 것이라는 문구로 한정되어 양피지 책을 지칭한다. ‘가죽 종이에 쓴 것’으로 번역된 ‘멤브라나스’는 라틴어의 ‘멤브라나’로 표현된 단어로 ‘얇은 가죽’을 뜻한다. 무두질한 가죽이 버가모에서 최초로 제작되었다는 사실을 감안할 때 이 단어는 양피지를 가리킨다고할 수 있다. 즉 ‘멤브라나스’는 ‘양이나 염소, 송아지 가죽 위에 필사한 책’이라는 것이다. 이런 종류의 가죽 종이는 파피루스에 비해 훨씬 비쌌다. 당시 감옥에서 파피루스에 기록된 종이 책은 쉽게 손상이 되었기 때문일 것이다. 그렇다면 이 책은 무엇인가? 어떤 학자는 재판을 대비하기 위한 로마 시민권 증서라고 하기도 하며 다른 학자는 헬라어 구약성경이나 주님의 말씀을 기록한 것으로 본다. 

 

 

-  4:13 While Timothy is “coming” to Paul (ἐρχόμενος; cf. the infinitive ἐλθεῖν in vv. 9, 21), Paul asks him to “bring” or “carry” (φέρε; cf. Acts 4:34, 37; 5:2) with him τὸν φαιλόνην. φαιλόνης** (a NT hapax, spelled φελόνης in some manuscripts) is regarded by most as a loanword from Latin paenula, which appeared at a much earlier date than the Greek word. The original form was φαινόλας or φαινόλης, which by metathesis (transposition) became φαιλόνης (see BAGD; MHT II, 106). The φαιλόνης, “cloak,” was “a large, sleeveless outer garment, made of a single piece of heavy material, with a hole in the middle through which the head was passed” (Kelly). Since it served as protection against cold and rain, Paul may have wanted it because winter was at hand (v. 21) and also perhaps because his prison was cold. Whatever the immediate reasons, Paul wanted to recover essential possessions that he had left behind (ὃν ἀπέλιπον; see evidence for a variant spelling, which makes no difference in meaning, in NA26).

Paul left the cloak in Τρῳάς** (Acts 16:8, 11; 20:5, 6; 2 Cor. 2:12), a city and region in the northwest corner of Asia Minor. Troas was a seaport (Acts 16:11) and could easily be on a route from Ephesus to Rome. Therefore, Paul can ask Timothy to pick up the cloak on his way. Paul left it with Κάρπος,** “Carpus,” presumably a Christian in that area, who is mentioned only here in the NT. (H. C. G. Moule conjectures that it was in Carpus’s house that the Lord’s Supper gathering mentioned in Acts 21:6ff. took place.) The best hypothesis is that the cloak was left when Paul was most recently arrested.

Paul also wants Timothy to bring “the books.” βιβλίον (NT 34x, Pl.* 2x: Gal. 3:10) “is the most common word for the ‘roll of a book,’ a ‘book,’ or a ‘writing’ in the koine” (G. Schrenk, TDNT I, 617). In both the LXX and the NT it is used of any writing in general (e.g., Dt. 24:1, 3; Mk. 10:4; Mt. 19:7) and to refer to individual OT writings (e.g., 1 Ch. 27:24; cf. the related word βίβλοι in Dan. 9:2), particularly as “a solemn expression for the Book of the Law” (U. Becker, NIDNTT I, 243, referring to Dt. 28:58; Jos. 1:8; so also in Josephus [Schrenk, 617, n. 9]). Thus in the NT it is used in the expressions “the book of the prophet Isaiah” (Lk. 4:17) and “the book of the law” (Gal. 3:10) and by itself to refer to the Law (Heb. 9:19; cf. 10:7). Therefore, it is possible that Paul refers to the OT writings with plural τὰ βιβλία.

To make his request more specific, Paul adds the words μάλιστα τὰς μεμβράνας. μεμβράνα** is a loanword from Latin for the “parchment” used for making books (BAGD). There are two possible significances for Paul’s phrase. The first is that it indicates which books, among all those that Paul asks for, he particularly (μάλιστα taken as “most of all, above all, especially”) wants. The second possibility is that proposed by Skeat (“Especially the Parchments”), which understands μάλιστα as an equating or defining term so that the phrase is giving a further definition of all the books that Paul wants. On this view μάλιστα would be rendered “that is,” and τὰ βιβλία and τὰς μεμβράνας would refer to the same thing. Skeat’s documentation of μάλιστα with this meaning (in addition to the more common meaning) elsewhere in Greek literature and in the PE is convincing, which makes it possible here as well (cf. 1 Tim. 4:10; 5:17; Tit. 1:10[?]).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 466–467.

 

14절) 바울은 드로아 가보의 집에서 겉옷과 책을 가져오라고 디모데에게 부탁하고 이제 구리 세공업자 알렉산더를 조심하라고 권고한다. 

 

Ἀλέξανδρος (Alexandros), 명사. 알렉산더. 인명이나 다른 존재의 이름으로 사용된 정보를 보려면, 다음을 참고하십시오. 알렉산더 (시몬의 아들); 알렉산더 발라스; 알렉산더 대왕; 알렉산더 (에베소 기독교인); 알렉산더 (안나스의 친척); 알렉산더 (구리 세공인); 알렉산더 (거짓 선생).

• 막 15:21; 행 4:6; 행 19:33; 딤전 1:20; 딤후 4:14

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

 

 

구리 세공업자에 해당하는 ‘칼큐스’는 금속을 가공하는 사람으로 특히 그것이 뜨겁고 연성일 때 망치로 두드리는 사람을 의미한다. 

 

이 알렉산더라는 이름은 신약 성경에 5번 등장한다. 이는 헬라 세계에서 매우 흔한 이름 가운데 하나이다. 그는 바울과 교회에 해를 끼치는 존재였다. 그는 행위와 말로 해를 많이 끼쳤다. 이는 바울 자신과의 개인적인 관계에서의 악감정이면서 더욱 심각한 것은 바울이 복음을 전하는데 대한 심한 방해였던 것으로 보인다. 

 

 

바울은 개인적인 해를 입은 것에 대한 악감정도 가지고 있었지만 이 보다는 하나님나라 복음을 전하는데에 대한 방해로 인하 복음의 원수로 여겼을 것이다. 그래서 바울은 알렉산더는 자기 자신이 개인적으로 보복하고자 하지 않고 그에 대한 심판을 하나님께 맡기고 있다. 이는 하나님의 심판 자리를 빼앗지 않고 그의 심판의 주권을 인정하는 신본주의적 태도로 하나님을 향한 진정한 신뢰와 믿음을 보여준다. 이러한 그의 태도는 자기를 몇 번이나 죽이려 했던 사울왕을 죽이지 않고 하나님께 맡긴 다윗을 연상시킨다.(삼상 26:10)

 

-  4:14 On Alexander see the comments on 1 Tim. 1:20, which probably refers to the same man, who may also have been the Jewish spokesman in Ephesus after the riot there (Acts 19:33–34). χαλκεύς** meant in particular “coppersmith” but came to mean in general “metal-worker.” Paul does not specify the “much harm” (πολλὰ κακά) that Alexander “did” to him (μοι). It may be that Paul mentions Alexander here because the “harm” he did was to have Paul arrested: ἐνδείκνυμι, used here of what Alexander did, was used as a legal term meaning “inform against” (see LSJM), and Paul notes that Alexander “vigorously opposed our message” (so Fee and Spicq).

Paul expresses his confidence in God’s retributive justice with ἀποδώσει αὐτῷ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ (a recurring statement in the OT, e.g., 2 Sam. 3:39; Ps. 28:4; 62:12; Pr. 24:12; one or more of these OT statements is cited in Rom. 2:6, where Paul uses the same verb and prepositional phrase as here). ὁ κύριος is undoubtedly the same “Lord,” “the righteous judge,” as in v. 8, namely Christ, whose “appearing” Paul longs for. At the future judgment day he “will recompense” (ἀποδώσει, future of ἀποδίδωμι, the same verb as in v. 8) Alexander “according to his deeds” (κατὰ τὰ ἔργα αὐτοῦ). This statement reflects the same convictions as 2 Cor. 5:10.

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 467–468.

 

15절) 본문에 ‘너’로 번역된 2인칭 주격 대명사 ‘쉬’는 강조 용법이다. 바울은 명백히 ‘디모데 자신’을 강조하고 있다. ‘주의하라’로 번역된 ‘퓔랏수’는 본래 ‘지키다, 보호하다’라는 의미의 ‘필랏소’의 현재 중간태 명령형으로 ‘네 자신을 ~로부터 지키고 보호하라’는 의미를 지닌다. 바울은 자신이 알렉산다에게 해를 입은 것처럼 디모데 역시 구리 세공업자인 알렉산더에게 해를 당할 우려가 있으므로 이에 대해 강력하게 주의를 주고 있는 것이다. 

본문에는 한글 성경에는 번역되지 않은 원인이나 이유를 나타내는 접속사 ‘가르’가 사용되었다. ‘너도 그를 주의하라 왜냐하면 그가 우리말을 심히 대적하였기 때문이다’로 해석할 수 있다. 여기서 언급된 ‘우리 말(토이스 헤메테로이스 로고이스)’은 바울과 바울의 동료들이 전했던 하나님나라의 복음을 가리키는 것이다. 

본문에 ‘대적하였느니라’로 번역된 ‘안티스테미’는 ‘반대’를 의미하는 접두어 ‘안티’와 ‘서 있다’라는 의미의 ‘이스테미’의 합성어로 ‘반대편에 서 있는 것, 즉 대적하다, 저항하다, 거스르다, 견뎌내다’라는 의미를 지닌다. 

 

-  4:15 The preceding statement that Alexander did Paul “much harm” serves as the grounds for the warning here that Timothy should “guard against” Alexander. The connection is provided by adverbial καί (“also”) and the emphatic pronoun σύ (“you” or “you yourself”) used in a correlative contrast with the preceding μοι: “You also guard against him.” Middle imperative φυλάσσου has the middle significance here of “(be on your) guard against,” “look out for” with the accusative of the person to be guarded against (BAGD s.v. 2a; cf. Lk. 12:15; Acts 21:25; 2 Pet. 3:17). The present tense of the imperative indicates that Timothy must constantly be on his guard.

γάρ introduces a statement about Alexander’s opposition, which is what Timothy must beware of. Alexander opposed “our” (ἡμετέροις, i.e., that of Paul and his fellow workers) teaching and presumably will continue to do so. λίαν (cf. Mt. 2:16; 27:14; Mk. 6:51; Lk. 23:8), “very much” or “exceedingly,” placed first for emphasis, expresses the degree of his opposition. With ἀντέστη (from ἀνθίστημι), “opposed,” Paul repeats the verb used in 3:8 (see the comments there), where he spoke of the false teachers’ opposition to the “truth.” Plural λόγοις, “words,” signifies that Alexander’s opposition was to their actual statements, i.e., the content of their message (plural λόγοι in the PE* in 1 Tim. 4:6; 6:3; 2 Tim. 1:13), and harks back to 1:13 and 2:2.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 468.

9 dDo your best to come to me soon. 10 For eDemas, fin love with gthis present world, hhas deserted me and gone to Thessalonica. Crescens has gone to Galatia,2 iTitus to Dalmatia. 11 hLuke alone is with me. Get jMark and bring him with you, for he is very useful to me for ministry. 12 kTychicus I have sent to Ephesus.

d ch. 1:4

e Col. 4:14; Philem. 24

f See 1 John 2:15

g 1 Tim. 6:17; Titus 2:12

h [ch. 1:15]

2 Some manuscripts Gaul

i [Titus 3:12]

h [See ver. 10 above]

j See Acts 12:12

k Acts 20:4; Eph. 6:21; Col. 4:7; Titus 3:12

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:9–12.

9 너는 어서 속히 내게로 오라

10 데마는 이 세상을 사랑하여 나를 버리고 데살로니가로 갔고 그레스게는 갈라디아로, 디도는 달마디아로 갔고

11 누가만 나와 함께 있느니라 네가 올 때에 마가를 데리고 오라 그가 나의 일에 유익하니라

12 두기고는 에베소로 보내었노라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:9–12.

디모데후서는 머리말(1:1-5), 본론(1:6-4:8), 결론(4:9-22)로 이루어진다. 

4:9-18절에 이어지는 내용은 이제 죽음을 앞둔 노사도 바울이 자신의 신변을 정리하면서 자신이 처한 상황에서 인간적인 연민, 고독감을 잘 보여준다. 먼저 바울은 디모데로 하여금 자신에게 속히 올 것을 요청한다. 

 

9절) ‘너는 어서 오라’에 해당하는 ‘스푸다손 엘레인’에서 ‘스푸다손’은 ‘서둘로서, 속히, 금히, 열심히 ~을 하다’라는 의미이다. ‘스퓨도’의 2인칭 부정 과거 명령형이다. 이어지는 ‘엘데인’은 ‘오다, 이르다’라는 의미의 동사 ‘에르코마이’의 부정사이다. 이른 직역하면 ‘너는 오는 것을 서둘러라, 너는 서둘러서 오라’가 된다. 이러한 요청은 21절에서 다시 한번 반복된다. 

본문속에서 ‘어서 속히’에 해당하는 긴급을 의미하는 표현이 두번이나 반복해서 사용되고 있다. 이는 바울이 디모데와의 만남을 얼마나 간절히 원하고 있는지를 보여준다. 이는 바울이 디모데와 사랑의 교제와 복음의 교제, 권면의 말을 하기 원함을 보여주면서 동시에 얼마나 외로운지를 느끼게 해준다. 바울은 지금 자신의 마지막을 앞두고 로마의 음침한 토굴 감옥에서 외롭게, 쓸쓸하게 지내면서 자신의 마지막을 정리하고 있는 것이다. 유독 이 표현은 바울의 목회서신에서 자주 사용되었다.

 

-  4:9 The reference in v. 6 to Paul’s impending death is the setting for this request that Timothy come to him as soon as possible. Imperative σπούδασον can mean either “hasten,” or “make every effort, do your best” (σπουδάζω, PE*: Tit. 3:12 [see comments there]; 2 Tim. 2:15; 4:21, all but 2:15 requests for Titus or Timothy to come to Paul). Since the adverb ταχέως is added to convey the need for hurrying, it is more likely that the imperative is used in the other sense. Either way it conveys a sense of urgency.

The urgent request is for Timothy “to come” (ἐλθεῖν, used similarly in 4:21; Tit. 3:12). The personal nature of the request comes through clearly in the simple prepositional phrase πρός με, “[come] to me.” ταχέως, “soon,” a relative term, is given perspective by being replaced by πρὸ χειμῶνος, “before winter,” in v. 21 (for its relative character see in Paul* 1 Cor. 4:19; Gal. 1:6; Phil. 2:19, 24; 2 Thes. 2:2; 1 Tim. 5:22). This request presumes the usual time factor in the Roman judicial system, and particularly as it relates to Paul’s case, and also takes into account the time for the letter to be carried to Timothy and for him to travel to Rome. Furthermore, Paul’s requests for certain items to be brought to him (v. 13) also presume some time remaining for him when Timothy arrives. But at the same time, and more importantly, Paul writes as a man who is certain that he will not be released and that before long he will depart this life (v. 6) to Christ’s heavenly kingdom (v. 18). In that light he writes urging Timothy to come to him as soon as he possibly can.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 463–464.

 

‘그레스게’는 다른 성경본문에는 등장하지 않는다. 그레스게가 파송된 곳이 갈라디아라는 점에서 일반적으로 바울은 ‘아가야’나 ‘마게도냐’ 또는 ‘아시아’처럼 로마의 정치적 단위의 지방들을 공식적인 명칭으로 부르는데, 그렇다면 그레스게가 파송된 ‘갈라디아’는 ‘소아시아에 자리한 로마령 갈라디아’가 확실하다. 그러나 이것이 다른 문헌에는 ‘갈리아’로 표기되어 있다. 만약 이 표기가 정확한 것이라면 “그레스게가 로욘 근처의 비엔나에 교회를 설립했다”라는 저명한 교회사가 유세비우스(Eusebius)의 지적을 고려해 볼 수 있다. 유세비우스는 그레스게가 ‘고올(갈리아)’로 보냄을 받았다고 분명하게 말한 바 있고 만약 이것이 사실이라면 여기서 표현된 갈라디아는 ‘아시아의 갈라디아’가 아닌 ‘유럽의 갈리아’였을 가능성도 배제할 수 없다. 바울이 스페인을 방문했을 것으로 가정할 때, 그가 남쪽 고올 지방에 교회들을 세웠고 그리고 그레스게를 보내어 거기서 시작된 자신의 사역을 강화시켰을 것으로 생각하는 것도 이 논리에 부합한다(Hendriksen). (옥스포드 586)

-  4:10 The explanatory γάρ signifies that this verse provides a reason for Paul’s request in the preceding verse. He relates that almost all his coworkers have gone elsewhere and says (in v. 11) that he is nearly alone. The implication is that he is lonely and needs help and companions.

Paul’s difficult situation is highlighted by his beginning with Demas, who has deserted him because of his “love of the world.” Δημᾶς** is listed as one of Paul’s “fellow workers” in Phm. 24 and under that designation is one of those who send greetings in Col. 4:14. BAGD and BDF (§125.1) suggest Δημᾶς might be a shortened form of Δημήτριος. Chapman (“Historical Setting,” 364ff.) identifies the Δημήτριος of 3 Jn. 12 with this Δημᾶς, but this proposal is not conclusive.

Paul says that Demas “deserted” (ἐγκατέλιπεν, NT 10x, Pl.* 4x: Rom. 9:29; 2 Cor. 4:9; 2 Tim. 4:16; for the variant -λειπεν, which does not affect the meaning, see NA26) him (με) “because he has loved the present age” (ἀγαπήσας τὸν νῦν αἰῶνα). In this aorist participle of antecedent action “it is the inception of the action only which precedes the action of the principal verb” (Burton, Syntax, §137), i.e., Demas has begun to love and still loves the present age. Elsewhere Paul refers to ὁ νῦν αἰών,** “the present age, the present world” (also in 1 Tim. 6:17; Tit. 2:12), with ὁ αἰὼν ὁ ἐνεστώς (Gal. 1:4) and ὁ αἰὼν οὗτος (Rom. 12:2; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; Eph. 1:21). Since it is an “evil” age (Gal. 1:4), whose God is the evil one (2 Cor. 4:4), Christians are not to be conformed to it (Rom. 12:2). Paul seems to be contrasting Demas’s love with that which marks true Christians (4:8, the only other use of ἀγαπάω in the PE*), who love and long for the future appearance of the Lord. Demas’s love for this world implies that he is one whose love for something else has taken the place of love for God (cf. 3:2, 4, where a compound of φίλος is used; cf. 1 Jn. 2:15).

In deserting Paul, Demas has gone to Thessalonica, a city in Macedonia on the Thermaic Gulf (Θεσσαλονίκη,** elsewhere in the NT in Acts 17:1, 11, 13; Phil. 4:16). He may be returning to his hometown, since he is mentioned in Phm. 24 with Aristarchus the Thessalonian (Acts 20:4; 27:2) and since two of the politarchs of Thessalonica were named Demetrius (Lightfoot, Biblical Essays, 247 n. 2).

Paul utilizes the verb “has gone” not only for Demas but also for two other fellow workers, naming the place to which each “has gone” (ἐπορεύθη, aorist passive of πορεύομαι, with εἰς and the place also in Rom. 15:24, 25; 1 Tim. 1:3). But the construction of the phrase with these two others, consisting of the person’s name with the prepositional phrase, implies only this latter verb, not the earlier statement about desertion. Furthermore, that Titus has gone to Dalmatia, just north of Nicopolis, fits with Paul’s earlier request (and presumed evangelistic strategy) for Titus to join him in Nicopolis (Tit. 3:12). Κρήσκης,** a rare Greek form of the common Latin “Crescens,” is not mentioned elsewhere in the NT. Crescens is said to have gone to Γαλατία** (1 Cor. 16:1; Gal. 1:2; 1 Pet. 1:1; for manuscript evidence for this reading and the variant “Gallia” see UBSGNT and TCGNT). Γαλατία is almost certainly an area in central Asia Minor (for alternatives see the literature on Γαλατία in BAGD). Τίτος is Paul’s well-known fellow worker (see the statements about his life and ministry in the Introduction). He has gone to Δαλματία,** Dalmatia, which is located in southern Illyricum across the Adriatic Sea from southern Italy.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 464–465.

-  4:11 The result of these departures is that the company of fellow workers has been reduced to one: Λουκᾶς ἐστιν μόνος μετʼ ἐμοῦ, “Luke only is with me” (for this use of μόνος cf. Rom. 11:3; 1 Cor. 9:6; 14:36; Phil. 4:15; 1 Thes. 3:1). Λουκᾶς** is listed as one of Paul’s fellow workers in Phm. 24 and is described as “the beloved physician” (ὁ ἰατρὸς ὁ ἀγαπητός) in Col. 4:14.

The remainder of this verse assumes that Timothy will come to Paul and states that he should bring Mark with him (μετὰ σεαυτοῦ). BAGD (s.v. 4) proposes that ἀναλαβών is used here as in Acts 23:31 and in extrabiblical literature (references in BAGD) in the sense of “taking along” a person who travels with someone. It is possible, however, that it is used in the more general sense of “take to one’s self” (BAGD s.v. 3; so Thayer, Lexicon). Imperative ἄγε, “bring [him] along,” is the key verb in this statement.

The reason (γάρ) that Paul wants Timothy to bring Mark with him is that Mark is “useful” (εὔχρηστος,** also in 2:21; Phm. 11, where what is said about Onesimus could just as well be applied to Mark) to Paul “for service.” Paul has used διακονία for the “ministry” in which he was placed by Christ (1 Tim. 1:12) and for the “ministry” that Timothy is to fulfill (2 Tim. 4:5). Furthermore, Paul regards Mark as his “fellow worker” (συνεργός, Phm. 24). For those reasons and because Paul wants Mark to come to replace other coworkers who have left, it is most likely that he uses διακονία here for the ministry of the gospel (rather than personal service). Cf. NIV: “because he is helpful to me in my ministry” (also TEV).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIV New International Version

TEV Today’s English Version (Good News Bible)

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 465–466.

-  4:12 Τύχικος** is apparently the one who carried the letters to the Ephesians and to the Colossians, in which Paul calls him “the beloved brother and faithful minister in the Lord” (Eph. 6:21; Col. 4:7) and a “fellow bondservant in the Lord” (Col. 4:7). He was from Asia (where Timothy now is) and was one of those who accompanied Paul on his journey to Jerusalem with the collection (Acts 20:4). The terse statement here, “But Tychicus I have sent to Ephesus,” together with v. 8, is probably written here for the same reason that a similar statement appears in Tit. 3:12. There Titus is told to come to Paul “when” (ὅταν) either Artemas or Tychicus have come to Titus, presumably because either of the two would take Titus’s place. Paul says that he “has sent” (ἀπέστειλα, epistolary aorist) Tychicus εἰς Ἔφεσον (for Ἔφεσος see the other PE* occurrences, 1 Tim. 1:3; 2 Tim. 1:18), “to Ephesus,” where Timothy is located and laboring (cf. 1:18). That place name, rather than the more usual “to you” (Tit. 3:12; Eph. 4:7; Eph. 6:21), is probably used simply to continue the pattern in v. 10.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 466.

 

6 For uI am already being poured out as a drink offering, and the time of my vdeparture has come. 7 wI have fought the good fight, xI have finished the race, I have kept the faith. 8 Henceforth there is ylaid up for me zthe crown of righteousness, which the Lord, athe righteous judge, will award to me on bthat day, and not only to me but also to all cwho have loved his appearing.

u Phil. 2:17

v Phil. 1:23; [2 Pet. 1:14]

w See 1 Tim. 6:12

x Acts 20:24

y Col. 1:5; 1 Pet. 1:4

z See James 1:12

a Ps. 7:11

b ch. 1:12

c [Rev. 22:20]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:6–8.

 

6 전제와 같이 내가 벌써 부어지고 나의 떠날 시각이 가까웠도다

7 나는 선한 싸움을 싸우고 나의 달려갈 길을 마치고 믿음을 지켰으니

8 이제 후로는 나를 위하여 의의 면류관이 예비되었으므로 주 곧 의로우신 재판장이 그 날에 내게 주실 것이며 내게만 아니라 주의 나타나심을 사모하는 모든 자에게도니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:6–8.

 

 

 

 

 

 

-  4:6 ἐγώ is used here both to emphasize that Paul is speaking about himself and as a contrast to the emphatic σύ of the preceding verse. The contrast provides further reason (γάρ) for what has been previously said—You Timothy must carry on the ministry because I Paul am about to depart. This is the last ἐγώ in the PE,* and each time the word has been used for special emphasis (cf. 1 Tim. 1:11, 15; 2:7; Tit. 1:3, 5; 2 Tim. 1:11).

σπένδομαι** is used of the “pouring out of a drink offering” and here refers figuratively to what is happening to Paul. Paul may well be thinking of OT drink offering language in his use of the verb (cf. Ex. 29:40–41; Lv. 23:13; Nu. 15:5–10; 28:7), since he uses OT ceremonial language elsewhere and in Phil. 2:17 uses this verb with a word for sacrifice (θυσία). Here he alludes to the pouring out of his blood in martyrdom. He uses the present tense in its progressive sense (Robertson) to indicate the certainty of the event, as if it were actually taking place. “What was once a possibility [Phil. 2:17] is now a certainty” (Parry). He does not mean that his death will take place immediately, since he can ask Timothy to come be with him (vv. 9, 21) and bring him some items (v. 13). But he does indicate its certainty and that it is near. He uses, therefore, the temporal adverb ἤδη, “already,” with the present tense to describe a process that is already taking place and that insures that outcome (notice also the passive voice of the verb).

The second half of the verse moves from the figurative to the more literal and joins (καί) to the vivid description of the process the stark statement of the finality of the end result. ὁ καιρός, “the time,” is used with the qualifying phrase τῆς ἀναλύσεώς μου to designate the time in view. ἀναλύσεως** (a NT hapax), literally “loosing,” is used of “departure” and figuratively of departure from life, i.e., “death” (cf. Philo, In Flaccum 187), here Paul’s own (μου) death (cf. ἀναλύω in Phil. 1:23). The time of his departure ἐφέστηκεν. ἐφίστημι (Pl.* 3x: 1 Thes. 5:3; 2 Tim. 4:2), which means generally “stand by,” is used here in the perfect tense with the meaning “is imminent,” i.e., “is near at hand.” The imminence of Paul’s death is a poignant reason for his charge to Timothy.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 458–459.

‘선한 싸움’으로 번역된 표현은 ‘톤 칼론 아고나’이다. ‘싸움을’로 번역된 ‘아고나’는 무엇을 말하는 것인가? 혹자는 이것이 마치 군인이 전쟁에서 피를 흘리기까지 싸운 것과 같이 바울 역시 믿음의 영적인 전투에서 그와같이 피흘리며 싸웠음을 의미한다고 말한다. 뿐만 아니라 이어 등장하는 ‘달려갈 길’이라는 어구를 염두에 둔다면 이는 운동경기를 기리킨다고도 볼 수 있다. 바울은 자신이 올림픽 경기에 참가한 선수와 같이 믿음의 선한 경주를 싸웠고 이제 그것이 결승점을 통과하고 있음을 선언하고 있는 것이다. 

 

 

두번째 ‘나의 달려갈 길을 마치고’, ‘달려갈 길’로 번역된 ‘드로몬’은 일반적으로 ‘경주 코스’를 의미하는데 마라톤 경기를 염두에 두고 있다고 볼 수 있다. 그리스가 전투에서 승리한 소식을 마라톤 평야를 달려와 전한 것처럼, 마라톤 선수가 42.195km의 긴거리를 완주한것처럼 믿음의 마라톤 경주를 마쳤다라고 선언하는 것이다. 

‘마치고’로 번역된 ‘테텔레카’는 ‘끝내다, 완수하다’라는 의미의 동사 ‘텔레오’의 현재 완료형으로 바울이 하나님께서 자신에게 위탁한 그 영광스러운 복음 전파의 경주를 중도에 포기하지 않고 계속하여 수행하였고 이제 그 사역, 경주를 완주하였음을 의미하고 있는 것이다. 

 

세번째 ‘믿음을 지켰으니’, ‘믿음’으로 번역된 ‘피스틴’은 ‘그리스도 예수에 대한 신실성’을 의미한다. 바울은 다메섹 도상에서 그리스도 예수를 인격적으로 만난 이후 한 번도 굴하지 않고 줄곳 그분에 대한 믿음을 지켜왔다. 

‘지켰으니’로 번역된 ‘테테레카’는 ‘지키다, 보존하다’라는 의미의 원형 ‘테레오’의 현재 완료형이다. 이는 경기하는 자가 자신이 참가한 종목에서 경기 규칙을 지미는 것, 군인이 군대와 그 상관에 대한 충성 서약을 지키는 것, 나아가 청지기가 자신의 주인이 위탁한 재산을 지키는 것과 결부되어 사용되는 표현이다. 

 

본절에서 사용된 세개의 동사는 모두 1인칭 단수 현재 완료형으로 바울 자신이 지금까지 이러한 일들을 계속해서 해왔음을 매우 강하게 언급하고 있는 것이다. 

 

-  4:7 With three graphic clauses Paul tells of his service for Christ. These clauses are parallel in construction, and that parallelism makes a forceful impact. Each consists of an accusative articular noun placed first and a perfect tense verb.

The first clause uses two cognate terms, ἀγών and ἀγωνίζομαι, to describe Paul’s life and ministry in terms of a contest or a struggle (see the comments on 1 Tim. 6:12, the only other NT occurrence of this clause, for data, discussion, and literature; for the concept cf. especially 1 Cor. 9:25). These words were used in both the athletic and the military realms, and one need not decide which Paul has in view, if indeed it is one and not the other, because he uses the terms for both elsewhere and because the emphasis in his figurative use is not on the particular image but on the basic idea of “struggle.”

Paul adds καλόν (as in 1 Tim. 6:12 and 1 Tim. 1:18 [see comments there on καλόν]) to make clear the validity and appropriateness of this struggle: The struggle is “good” (καλόν) because he has engaged in it for God and the gospel. Indeed, one must struggle for the gospel so that it can make its way in this evil world. The perfect tense of the verb, ἠγώνισμαι, signifies that Paul can make this statement about his entire ministry and that at the near conclusion of his life this fact stands established (as can also be said of the perfect tense verbs in the two following clauses).

In the second clause Paul uses τὸν δρόμον,** “the race course,” in the same way in which he used it (according to Luke) in speaking to the Ephesian elders (Acts 20:24), i.e., as a virtual synonym for “ministry” (διακονία; cf. δρόμον in Acts 13:25). This course, Paul says, he “has finished” (τετέλεκα; cf. the synonymous verb τελειόω in Acts 20:24, which, with this slight difference, is the only other NT occurrence of this clause). Paul is affirming here that by God’s grace he has fulfilled his ministry (cf. 4:5 [διακονία]; for Paul’s use of race imagery see also 1 Cor. 9:24).

In regard to the third clause we must ask whether Paul uses τὴν πίστιν in a subjective or objective sense, i.e., whether he is saying that he has kept on believing or that he has preserved “the faith” intact. Or perhaps the clause is a fixed formula, as it is in other ancient writings, that refers to keeping one’s trust (cf. Dibelius-Conzelmann), here with a Christian perspective. These all seem to be valid possibilities, so the issue must be resolved on the basis of context.

The three clauses in this verse are parallel, and in the other two clauses the nouns are objectifications of experiential phenomena, i.e., figurative expressions for the struggle that the gospel entails and the ministry that Paul has received. Therefore, “the faith” would appear to be used here in that same manner for “that which is believed,” as it is elsewhere in the PE and in Paul (see the comments on 1 Tim. 1:19). Furthermore, since the other two verbs emphasize perseverance it is likely that this nuance of τετήρηκα is intended here as well. Therefore, Paul is saying that he has “persevered in the faith.” At the same time, in a letter warning Timothy about those who corrupt and turn aside from the truth (2:18, 25; 3:8), in which Paul specifically urges Timothy to retain the pattern of sound words (1:13), to guard the treasure (1:14), and to handle accurately the word of truth (2:15), and in which he has just warned about those who will not endure sound doctrine and will turn away from the truth (4:3–4), it is also likely that he would speak, as a model to Timothy, of having “kept” or “preserved” “the faith.” This use of τηρέω is in accord with its usage elsewhere with an impersonal object, where it “denotes the actual maintaining of the essential functions or realities of Christian life” (H. Riesenfeld, TDNT VIII, 143, citing Eph. 4:3; Rev. 16:15). This sense of “keeping” in terms of faithfully proclaiming and preserving the faith does not rule out the subjective sense, that Paul has “kept on believing,” and even necessarily includes it: Paul perseveres in that which he preserves (cf. 1 Cor. 15:1–2).

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 459–461.

 

 

 

-  4:8 This subsection (vv. 6–8) began with a statement about Paul’s present status (v. 6), which led to reflection on his past life of ministry (v. 7). In view of all this Paul now speaks of what is in store for him and for others who share his longing for the Lord’s return.

λοιπόν is used adverbially and can be construed either inferentially, in the sense of “therefore,” or simply as an indicator of time, in the sense of “now” or “henceforth” (see BAGD s.v. 3aα, β). Since inferential use is doubtful in the NT (perhaps in 1 Cor. 7:29) and since the reason that Paul receives the crown is given later in the verse, it is best not to insist on this doubtful understanding.

Paul resumes the language of the games by speaking of ὁ στέφανος (NT 18x), “the crown” or “the garland” (elsewhere in Pl.*: literal in 1 Cor. 9:25; figurative, as here, in Phil. 4:1; 1 Thes. 2:19; cf. the related verb in 2 Tim. 2:5), which is qualified by genitive τῆς δικαιοσύνης. In the other NT occurrences of ὁ στέφανος with genitive nouns (1 Thes. 2:19: “of exultation”; Jas. 1:12: “of life”; 1 Pet. 5:4: “of glory”; Rev. 2:10: “of life”; 12:1: “of twelve stars”[?]) the genitive is appositional and epexegetic. Furthermore, in 1 Cor. 9:25 the adjectival qualification “imperishable” is used in the same way: To receive an imperishable wreath is to receive imperishability. Therefore, it is most likely that here, too, the genitive is appositional, so that the phrase should be understood as “the crown, namely, righteousness.” Rather than being “the crown which will bring final justification” (W. Grundmann, TDNT VII, 629) it is much more likely that it refers to the permanent and perfect “state of righteousness” (G. Schrenk, TDNT II, 210) into which the Christian is brought by God (cf. Phil. 3:12–14, where Paul uses βραβεῖον, the “prize” in a contest, which is used interchangeably with στέφανος in 1 Cor. 9:24–25; cf. eschatological use of δικαιοσύνη also in Gal. 5:5). This crown, says Paul, is already “laid up” or “stored up” (ἀπόκειται,** literal in Lk. 19:20; figurative, as here, in Col. 1:5, which has an analogous expression; Heb. 9:27) for “me” (μου).

ὁ κύριος, who will give the crown, is Christ, since Paul identifies “the Lord” with “the righteous judge” (cf. v. 1) and speaks of longing for “his appearing.” ὁ κριτής is used here of the supreme “judge” (cf. its use of Jesus in Acts 10:42; of God in Heb. 12:23; Jas. 4:12; 5:9). δίκαιος indicates that this judge is inherently and absolutely “righteous” and “just,” and thus is qualified to judge justly and give “the crown of righteousness” (cf. Jn. 17:25; 1 Pet. 2:23; Rev. 16:5, 7; 19:2; cf. further G. Schrenk, TDNT II, 188). Paul declares in Rom. 3:25–26 that God’s characteristic of being δίκαιος was demonstrated in Jesus’ death, on the basis of which God justly justifies sinners; like justification, “the crown of righteousness” is a gift from “the righteous judge” presented on the basis of Christ’s death and righteous life (cf. 1:10; Phil. 3:8–14). The Lord “will give” (ἀποδώσει, used elsewhere by Paul of God and the judgment in Rom. 2:6, utilizing language found in Pr. 24:12; Ps. 62:12) the crown to Paul (μοι) “on that day.” The demonstrative pronoun ἐκείνη is used with ἡμέρα to designate “that” well-known and future judgment “day” of God (see the comments on 1:12).

Since Paul has spoken of himself in vv. 6–8a, he forcefully asserts at this point that this crown is given not only to him (οὐ μόνον δὲ ἐμοί) but also to “all” (πᾶσι) God’s people. The ascensive force of ἀλλὰ καί gathers up those specified after it and includes them with the one specified by οὐ μόνον. πᾶσι has such textual support that inclusion of it is more likely than omission of it (see UBSGNT; TCGNT). Those who will receive the crown are defined in terms of their “love” for Christ’s return (τὴν ἐπιφάνειαν αὐτοῦ; see 1 Tim. 6:14). ἠγαπηκόσι, used with reference to a future event (τὴν ἐπιφάνειαν) may be rendered “have longed for” (so NIV; cf. BAGD s.v. 2) as well as “have loved.” The perfect tense signifies that this “love” has constantly characterized their lives.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

NIV New International Version

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 461–462.

 

 

 

 

 

 

 

 3 mFor the time is coming when people will not endure nsound1 teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, 4 and owill turn away from listening to the truth and pwander off into myths. 5 As for you, qalways be sober-minded, rendure suffering, do the work of san evangelist, tfulfill your ministry.

m ch. 3:1

n See 1 Tim. 1:10

1 Or healthy

o See 1 Tim. 6:20

p See 1 Tim. 1; 4, 6

q 1 Pet. 1:13

r ch. 1:8; 2:3, 9

s Acts 21:8; Eph. 4:11

t Col. 4:17

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:2–5.

3 때가 이르리니 사람이 3)바른 교훈을 받지 아니하며 귀가 가려워서 자기의 사욕을 따를 스승을 많이 두고

4 또 그 귀를 진리에서 돌이켜 허탄한 이야기를 따르리라

5 그러나 너는 모든 일에 신중하여 고난을 받으며 전도자의 일을 하며 네 직무를 다하라

3) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:3–5.

-  4:3 Introductory γάρ shows that the words that follow provide the reasons for the preceding charge. The imperatives in the preceding verse are warranted not only by the demands of the ministry of the word but in particular by the tendency of some professing believers to fall away from the truth.

Having used ἀκαίρως previously, Paul now gives some specifics about such an inconvenient “time” with καιρός (cf. 1 Tim. 4:1; 2 Tim. 3:1). Timothy is to be forewarned that such a situation will arise, and so Paul uses future ἔσται. Just such a time “will be” or “will come.” This is an example of a NT pattern of warning about the effects of sin on people with the future (cf. 3:1–5; Lk. 21:12, 17; Acts 20:29–30). The future tense does not imply that the situation Paul describes has never arisen, but to warn Timothy of what he should expect so that he is not caught off guard or disillusioned.

The temporal particle ὅτε, used as a substitute for a relative pronoun, introduces a clause that indicates why the charge, and especially its qualifying words, is necessary. First Paul relates the negative response of some professing believers (elucidated in v. 4: “turning from the truth”) to the teaching that Timothy will be giving. ἀνέξονται is the future of ἀνέχω (only middle in the NT), which means generally “endure, put up with,” usually in the NT in the sense of “bear” or “forbear.” Here it is used in the special sense of “hear or listen to willingly,” as in Heb. 13:22 (cf. its use as a legal technical term in Acts 18:14). Paul says that “they” will “not” (οὐκ) willingly listen to and put up with ὑγιαινούσης διδασκαλίας (genitive following ἀνέξονται). ὑγιαίνουσα διδασκαλία** (the phrase elsewhere in the NT only at 1 Tim. 1:10; Tit. 1:9; 2:1), “sound doctrine,” is said to be “according to the gospel” in 1 Tim. 1:10–11. As a synonym here for what Timothy is charged to communicate, it may be identified as the correct teaching according to “the word” (v. 2) of God (cf. Tit. 1:9; 2:1, which have contexts similar to the one here).

The second half of the verse, in contrast to the first (the transition is signaled by ἀλλά), says what “they” will do and why: “Seeking to hear what agrees with their own desires, they will accumulate teachers for themselves.” ἐπισωρεύσουσιν** (a NT hapax) means “heap up” and is used figuratively here with the meaning “accumulate.” The combination of this verb with διδασκάλους and ἑαυτοῖς signifies that these “teachers” are those that these hearers have handpicked “for themselves” and connotes that their teaching differs from that of Timothy and others who teach sound doctrine. This connotation is substantiated by the previous statement that these hearers will not willingly listen to sound doctrine and by the accompanying statement that these teachers are accumulated in accordance with the “desires” of the hearers.

κατά introduces the norm that governs their action (BAGD s.v. II.5). That norm is “their own” (ἰδίας) “desires” (ἐπιθυμίας), what “they” want to do and be. In other words, they have made themselves the measure of who should teach them and what teaching is acceptable. Paul’s use of ἐπιθυμία in the PE indicates that he has in mind desire for what should not be desired (see 1 Tim. 6:9; Tit. 2:12; 3:3).

The participle κνηθόμενοι agrees with the subject of the verb, the hearers. κνήθω (a NT hapax) means in the passive “feel an itching.” The object of the participle τὴν ἀκοήν, “hearing,” stands here for “the ear,” the organ with which one hears (so also in v. 4; cf. Acts 17:20). The clause means “having itching ears,” but is used here, as BAGD says (s.v. κνήθω), as a figure “of curiosity, that looks for interesting … bits of information.” BAGD add that “this itching is relieved by the messages of the new teachers” (cf. for this perspective Clement of Alexandria, Strom. 1.3).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

Strom Stromateis (Clement of Alexandria)

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 454–456.

빛은 어둠을 몰아낸다. 진리는 거짓을 폭로하고 죄를 지적한다. 바른 교훈을 듣는 것을 참지 못할 정도로 강하게 거부하는 사람들이 허탄한 이야기를 따르게 되는 것은 당연한 결과이다. 

 

‘허탄한 이야기’로 번역된 ‘뮈두스’는 본래 ‘신화’라는 의미로 앞서 딤전 1:4, 7; 4:7; 딛 1:14에 언급된 표현이다. 바울은 이 신화를 가리켜 ‘망령되고 허탄한 신화(딤전 4:7)라고 언급했다. 본절에서는 복수형을 사용함으로 말세에 이러한 거짓에 근거한 허망하고 망령된 이야기들이 범람하게 될 것을 보여준다. 

‘따르리라’로 번역된 ‘엑트라페손타이’는 ‘~밖으로’란 의미의 이탈을 의미하는 전치사 ‘에크’와 ‘회전하다, 돌다’라는 의미의 동사 ‘트레포’의 합성어로 문자적으로 ‘발길을 돌려 이탈하다’라는 의미를 지닌다. 이는 ‘엑트레포’의 미래 수동태 표현이다. 수동태가 사용된 이 표현은 허탄한 신화들을 따르며 생명으로 이끄는 진리의 바른 가르침에서 벗어난 결과 사망이라는 광야속에서 방황하게될 이들의 어리석고 가련한 모습을 잘 보여준다. 

 

3-4절은 인과율에 적실한 표현이다. 마지막 때가 되면 사람들은 자신의 귀를 불편하게 하는 바른 교훈, 진리를 듣지 않고 거부하게 되어 자신의 귀를 즐겁게 해줄 거짓 스승들을 따르게 되고 그렇게 되면 필연적으로 진리에서 돌이켜 허탄한 이야기들을 따르게 되는 것이다. 

나는 지금 어떤 이야기에 귀를 기울이고 있는가? 나의 귀와 마음을 즐겁고 편하게 해주는 이야기들인가 아니면 나의 귀를 불편하게 하고 이런 진리의 이야기를 전하는 참된 스승들의 이야기에 귀를 기울이고 있는가? 모든 사람들은 결국 자신의 선택에 영향을 받게 된다. 

 

-  4:4 In a concluding summary statement the ultimate action of these hearers is presented from two perspectives, on the one hand (μέν) with reference to the truth Timothy is to teach and on the other hand (δέ) with reference to the myths that their teachers teach.

The imagery of the “ear” continues in the first half of this statement: The hearers will turn “the ear” (τὴν ἀκοήν) “away from” (ἀπό) the truth. ἀποστρέψουσιν strongly implies that they once professed to hold to the truth that they “will turn away from,” just as its usage in 1:15 implied a prior relationship (see Tit. 1:14, the other PE* occurrence). They turn away from τῆς ἀληθείας, “the truth,” the message and teaching of Christianity regarded as the absolute reality. This is the third term that Paul uses in this passage to designate that which Timothy is to communicate (“the word,” v. 2; “sound teaching,” v. 3). With ἀλήθεια Paul returns to a term that he has utilized repeatedly in the PE and especially in these two letters to Timothy (including 2 Tim. 2:15, 18, 25; 3:7, 8) for the message and teaching that comes from God and that he has also used frequently in his earlier letters (see 1 Tim. 2:4 for the data).

The second half of the statement indicates that the hearers turn from the truth to “myths.” ἐκτραπήσονται, “turn away,” is used here as it is in the other PE occurrences, particularly 1 Tim. 1:6 (see the comments there). That to which they turn is signified with ἐπί. “Myths,” τοὺς μύθους,** is used here, as elsewhere in the NT, to signify what is not true, is not historical, and lacks reality (see for data 1 Tim. 1:4; see also 1 Tim. 4:7). Here, where τοὺς μύθους are contrasted with ἡ ἀληθεία, that meaning of μῦθος is underscored (the same contrast is made in Tit. 1:14; cf. 2 Pet. 1:16). The definite article may signify that Paul is specifying the particular myths that are associated with the false teaching. For a discussion of the possible content of these myths see the comments on 1 Tim. 1:4.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 456.

 

5절) ‘그러니’라는 역접의 접속사 ‘데’는 5절이 3-4절에 언급된 말세에 진리를 거역하는 이들의 완고함에 대조되는 내용임을 보여준다. 5절은 2인칭 단수 대명사 주격인 ‘쉬’가 문장의 서두에 등장한다. 헬라어 어법상 인칭 대명사 주격이 강조 용법으로 사용된다는 점을 감안하면 이는 디모데를 강조하여 표현하는 것이다. 이는 앞서 생명으로 이끄는 진리를 거부하고 사망으로 이끄는 허탄한 신화속에서 방황하는 이들과는 달리 디모데 자신이 말세에 갖추어야할 덕목을 제시하고 있는 것이다. 

바울은 먼저 ‘신중하여 고난을 받으며’라고 말한다. ‘신중하여’로 번역된 ‘네페’는 본래 ‘술 취하지 않다, 술을 삼가다’라는 의미의 ‘네포’의 현재 명령형이다. 이를 개역 한글은 ‘근신하여’로 번역했다. 이는 도덕적인 경계심을 유지하라는 의미로 NIV는 이를 ‘keep your head-침착하라’로 ESV는 ‘be soberminded-술취하지 않은, 냉정함을 유지하라’로 번역했다. 목회자는 모든 일을 신중하게 판단해야 한다. 

 

‘고난을 받으며’로 번역된 ‘카코파데손’은 ‘카코파데오’의 부정 과거 명령형이다. 앞서 1:8과 2:3에도 이러한 표현이 나온다. 이 단어는 ‘나쁘게, 흉악하게’라는 표현인 ‘카코스’와 ‘경험하다, 겪다, 고생하다’를 의미하는 동사 ‘파스코’의 합성어로 ‘불행을 겪다, 어려움을 견디라’라는 의미를 지닌다. 바울은 거짓 선생과 구별되는 바른 목회자의 특징이 바로 고난 받는 것임을 분명히 인식하고 있었고 이를 디모데에게 분명하게 전달하고 있는 것이다. 

 

‘전도자의 일을 하며 네 직무를 다하라’, ‘전도자’으로 번역된 ‘유앙겔리스투’의 원형은 ‘유앙겔리스테스’이다. 이 표현은 신약에 총 3번 등장하는데 행 21:8에서 사도 빌립과 전도자 빌립의 구별을 위해서, 엡 4:11에서 은사의 종류를 열거하면서 사도, 선지자, 목사 그리고 교사와 나란히 성도를 온전체 하는 봉사로서 그리스도의 몸을 세우도록 주어진 직분을 지칭하기 위해서 사용되었다. 본문에서 말하는 전도자는 말 그대로 복음을 전하는자를 의미한다. 

-  4:5 In this concluding verse of the subsection, Paul returns to his direct charge to Timothy (which marked the first two verses) with a series of four imperatives. He contrasts Timothy with those described in the preceding verse with σὺ δέ, “but you” (which appeared earlier in 3:10, 14; see 1 Tim. 6:11).

The first imperative, νῆφε** (1 Thes. 5:6, 8; 1 Pet. 1:13; 4:7; 5:8), “be sober,” is used in the NT only figuratively in the sense of being free from every form of mental and spiritual “drunkenness,” and thus it comes to mean “be well-balanced, self-controlled” (BAGD). The present tense is probably used for this one command in the midst of a series of aorist imperatives because the qualifying prepositional phrase ἐν πᾶσιν envisions various situations that would require the continued action that the present tense represents: “in all things,” “on all occasions and under all circumstances” (Fausset; cf. other PE uses of the phrase, e.g., 1 Tim. 3:11; Tit. 2:9, 10; 2 Tim. 2:7). The second imperative, κακοπάθησον,** repeats Paul’s appeal to Timothy to “bear hardship patiently” (with him, συγκακοπάθησον in 2:3; see the comments there), even as Paul himself has borne such (2:9; the other NT occurrence is Jas. 5:13).

The third command is ἔργον ποίησον εὐαγγελιστοῦ, “do the work of an evangelist” (for a similar use of ἔργον see 1 Tim. 3:1). εὐαγγελιστής occurs only 3x in the NT. In Eph. 4:11 “evangelists” are mentioned between apostles and prophets on the one hand and pastors and teachers on the other hand in a list of gifts that Christ gives to the church. In Acts 21:8 “evangelist” is the designation of Philip, whose work in this capacity is presented in Acts 8 with the cognate verb εὐαγγελίζομαι as that of “evangelizing” or “announcing the gospel” (vv. 4, 12, 35, 40) with the intent that the hearers believe in Jesus (vv. 5, 12, 35, 36). This description of Philip’s work together with the inherent significance of the term εὐαγγελιστής shows what the evangelist’s task was. Paul wants Timothy to continue to evangelize even though he is working in a more settled situation and is not in a new and unevangelized territory as Philip was. This use of εὐαγγελιστής may indicate that Timothy is the “evangelist” or “missionary” for Ephesus and that Paul is encouraging him to continue that work. Or it may indicate that in whatever capacity Timothy serves he must continue doing the work of an evangelist. Cf. Paul’s comments about Timothy’s work in the gospel in Phil. 2:22 and 1 Thes. 3:2.

The fourth command, τὴν διακονίαν σου πληροφόρησον, functions as a summary exhortation embracing the preceding imperatives and any other aspect of Timothy’s ministry. πληροφορέω** (Lk. 1:1; Rom. 4:21; 14:5; Col. 4:12; 2 Tim. 4:5) is used here with the meaning “fulfill,” i.e., fully and completely accomplish and carry out the duties of his ministry (cf. Col. 4:17, where Paul [with Timothy] uses the synonym πληρόω to give a similar exhortation to Archippus concerning τὴν διακονίαν). Paul uses διακονίαν, “ministry,” here with reference to Timothy (σου) just as he used the term with reference to the special service into which Christ has placed him in 1 Tim. 1:12 (see the comments there).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 456–457.

 

4 hI charge you in the presence of God and of Christ Jesus, iwho is to judge the living and the dead, and by jhis appearing and his kingdom: 2 preach the word; be ready in season and out of season; kreprove, rebuke, and lexhort, with complete patience and teaching.

h ch. 2:14; 1 Tim. 5:21; 6:13

i See Acts 10:42

j ver. 8; See 2 Thess. 2:8

k 1 Tim. 5:20; Titus 1:13; 2:15

l 1 Tim. 4:13

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:1–2.

4 하나님 앞과 살아 있는 자와 죽은 자를 심판하실 그리스도 예수 앞에서 그가 나타나실 것과 그의 나라를 두고 엄히 명하노니

2 너는 말씀을 전파하라 때를 얻든지 못 얻든지 항상 힘쓰라 범사에 오래 참음과 가르침으로 경책하며 경계하며 권하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4.

-  4:1 Paul begins this subsection with a charge that is made even more solemn by the witnesses before whom it is made—God and Christ—and by the reminders of the comprehensive judgeship and return of Christ. The deponent verb διαμαρτύρομαι, “I charge,” is used to give an admonition emphatically (H. Strathmann, TDNT IV, 511f.), as it is in the other PE* occurrences, 1 Tim. 5:21 (a similar verb form followed by the same ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ; see the comments there) and 2 Tim. 2:14 (a participle followed by ἐνώπιον τοῦ θεοῦ). The first person singular form gives the charge a direct and forceful quality and conveys the fact that the charge is given by Paul in his apostolic authority (cf. 1:1).

ἐνώπιον, “before,” in the sense of “in the sight of, in the presence of,” reminds Timothy that this responsibility is laid upon him and is to be carried out before none other than “God and Christ Jesus.” Paul uses ἐνώπιον τοῦ θεοῦ in Gal. 1:20; 2 Tim. 2:14 and with καὶ Χριστοῦ Ἰησοῦ in 1 Tim. 5:21; 6:13; and here. God and Christ observe all that Timothy does.

In particular the one who became flesh as Jesus (cf. Mt. 1:21) and lived before God on earth as the one anointed to serve God (cf. Acts 10:38) will be Timothy’s judge since he will be the judge of all people and their deeds (cf. 2 Cor. 5:10; Jn. 5:22, 27; Acts 17:31). The articular participle τοῦ μέλλοντος with the infinitive κρίνειν serves as a periphrasis for the future tense (BAGD s.v. μέλλω 1cβ). κρίνειν, “to judge,” refers to the divine tribunal, as the direct objects ζῶντας καὶ νεκρούς, “living and dead,” demonstrate (on κρίνειν cf. Rom. 2:16; Acts 17:31; for the concept cf. 2 Cor. 5:10). The phrase ζῶντας καὶ νεκρούς,** “living and dead,” refers (as it does in Acts 10:42 with the noun κριτής and in 1 Pet. 4:5 with the verb κρίνω; in Rom. 14:9 the terms are reversed and a different perspective is present) to the whole of the human race at the time of the judgment, based on the idea that Christ will judge those alive at the time of the judgment and also those whose death has preceded it (cf. 1 Thes. 4:13–17). Just as the thought of the judgment by Christ of all people motivated Paul (2 Cor. 5:9–11), so Paul wanted it to motivate Timothy.

It is difficult to ascertain the precise meaning of καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ, literally “and his appearing and his kingdom.” Part of the difficulty stems from the fact that Paul has changed to a different form of construction with these two accusative modifiers. Most, however, take the construction to be the accusative used with swearing or adjuring (cf. BDF §149; see, e.g., 1 Thes. 5:27) following διαμαρτύρομαι and render it as the NEB does: “I adjure you by his coming appearance and his reign” (cf. TEV and NIV). Thus Paul adds as a further motivation the perspective both (καί) of Christ’s “appearance” and (καί) also of his “kingdom,” i.e., that he will also personally appear and inaugurate his kingdom. Paul develops and applies these concepts in the following verses.

From Paul’s use in v. 8 of “on that day” (ἐν ἐκείνῃ τῇ ἡμέρᾳ) and the terminology of “longing for” the appearing, we see that ἐπιφάνεια** refers here (and there) to the second “appearance,” or coming, of Christ, as it does in every Pauline occurrence except one (2 Tim. 1:10 is the exception; the word also appears in 2 Thes. 2:8 and 1 Tim. 6:14 [see the comments there]). In v. 18 the qualification “heavenly” (τὴν ἐπουράνιον) added to the phrase “his kingdom” (τὴν βασιλείαν αὐτοῦ) and Paul’s statement that he “will” be delivered from every evil deed “into” (εἰς) that kingdom clearly demarcates that βασιλεία as “heavenly” and future (βασιλεία with a future reference 9 of the 14x in Paul: 1 Cor. 6:9, 10; 15:30; Gal. 5:21; Eph. 5:3; 1 Thes. 2:12; 2 Thes. 1:5; and these two PE* occurrences). In v. 8 Paul rejoices that “the Lord, the righteous judge,” will bestow on him “on that day” “the crown of righteousness” as one of those who have longed for “his appearing” (τὴν ἐπιφάνειαν αὐτοῦ). In v. 18 he rejoices that the Lord will deliver him from every evil deed and bring him safely to “his heavenly kingdom” (τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον). It appears from this that Paul has used these two concepts to encourage Timothy in the service he is charged to perform just as he uses them later on to express how these truths encourage him and ought also to encourage Timothy. Thus Timothy is to be encouraged to perform his task by the fact that Christ will appear and that Timothy himself will receive the crown of righteousness at Christ’s appearing and be safely brought into Christ’s future heavenly kingdom.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

NEB New English Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 451–453.

-  4:2 The charge itself is spelled out in five imperative verbs (with four more in v. 5). Preach the word refers back to “Scripture” (see 3:16) and thus includes proclaiming the “good news” of the gospel in a broad, biblically anchored sense. “Gospel” for Paul is not only an evangelistic presentation; the gospel is the core message (found in the whole of Scripture; cf. 3:16) which can be applied to unbelievers (a call to faith) or to believers (a call to continue to believe in and live out the implications of this message). Thus, the way to preach the gospel is by expounding the Scriptures. be ready in season and out of season. When it is convenient and when it is inconvenient. Reprove, rebuke, and exhort means the communicating of all that Scripture includes—doctrine, instruction, correction, and encouragement. Patience in such teaching is again encouraged (see 2:24–26).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2342.

 

-  4:2 The content of the charge is presented as a series of five imperatives with a qualifying prepositional phrase. The first imperative, “preach the word” (κήρυξον τὸν λόγον), plays a dominant role, not only by being first but also by being amplified by the second imperative “be ready in season and out of season,” and by the prepositional phrase with διδαχῇ at the end of this verse.

κηρύσσω is the verbal cognate of κῆρυξ, the “herald” whose duty it was to make public proclamation. The verb thus means “proclaim aloud, publicly” and is used in the NT of public proclamation or “preaching” of the message that God has given (in the PE* also 1 Tim. 3:16, which speaks of the proclamation about Christ among the nations).

The background for Paul’s charge that Timothy proclaim τὸν λόγον is found in 2:9, 15, which speak of “God’s word” and “the word of truth,” i.e., the message and teachings from God. With this background Paul can use ὁ λόγος here for this “word” without further specification. Thus Timothy is charged to proclaim publicly that message from God and its truthful teachings (cf. 1 Cor. 15:2; Rom. 10:8, 14–15). This understanding is borne out by the following statements, which speak of the hearers not enduring “sound doctrine” and turning away from “the truth” (vv. 3–4).

The second imperative, ἐπίστηθι, with its two adverbs (εὐκαίρως ἀκαίρως) specifies how the preceding command is to be carried out. ἐπίστηθι (second aorist active) is from ἐφίστημι (Pl.* 3x: v. 6; 1 Thes. 5:3), which in the present and aorist has among its meanings “stand by.” In the imperative it means “be ready, be on hand” (BAGD) or “be at one’s task.” εὐκαίρως ἀκαίρως are a paired wordplay on the word καιρός. εὐκαίρως** (Mk. 14:11) designates a time or season (καιρός) that is “good” (εὐ-) or “convenient.” ἀκαίρως** (a NT hapax) designates a time or season that is “not” (ἀ-) good or “inconvenient.” Is this timeliness from the perspective of Timothy or from that of his hearers? From the emphasis in the next verse on time (καιρός) from the point of view of the hearers it would appear that the latter is the best choice. But it is possible that Paul is taking into account not only the hearers but also Timothy and his own inclinations, including his timidity (cf. 1:6–8). The essence of this clause is that Timothy is to be at the task of preaching the word whether the time is perceived to be good or bad (cf. Malherbe, “In Season”).

The third imperative is ἔλεγξον (first aorist active of ἐλέγχω), used here with the meaning “reprove, correct.” It is used elsewhere in the PE* of reproving one who continues in sin (1 Tim. 5:20; cf. Mt. 18:15), of correcting an opponent (Tit. 1:9, 13), and as one of the duties that Titus must perform with all authority along with λάλει καὶ παρακάλει (Tit. 2:15). It is probably best to consider its use here as containing a similar range of duties and activities. The fourth imperative, ἐπιτίμησον (NT 29x, here only in Pl.*), is used here with the meaning “rebuke,” i.e., censure or prevent an action or bring it to an end (BAGD s.v. 1). In the third imperative Timothy is charged to speak to those who are in error or doing wrong and to attempt to convince them of that; in the fourth he is charged to tell those doing wrong to stop (cf. Trench, Synonyms, §4).

The fifth imperative (the fourth distinct action commanded) is παρακάλεσον (see 1 Tim. 6:2). The rendering “appeal to” comes close to spanning the spectrum of nuances the word has. Here the imperative, used alongside κήρυξον and the other terms, would seem to have the particular nuance of “urging” truths upon hearers and “exhorting” them to respond.

Just as the first command was qualified by the second imperative and its two adverbs, so also these last three commands (and perhaps the first also) are qualified by the concluding prepositional phrase ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ, which indicates the manner in which they are to be done. The “patience” (μακροθυμίᾳ; see 1 Tim. 1:16; 2 Tim. 3:10) in view is that which is required by the tasks commanded and by the need for persistence and forbearance when dealing with sinful people in general and particularly when dealing with the difficulties that the next verse speaks of. πάσῃ, “all,” before μακροθυμίᾳ is a realistic reminder to Timothy that the task is difficult and will require the greatest amount of patience. Timothy’s work must also be done with full “instruction” (καὶ διδαχῇ). It is by διδαχή, by what one has been taught, that elders are able to “exhort” (παρακαλεῖν) and “rebuke” (ἐλέγχειν; see Tit. 1:9, the only other PE* occurrence of διδαχή). Here διδαχή is used in a related sense of what one teaches.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 453–454.

 

13 while xevil people and impostors will go on from bad to worse, deceiving and ybeing deceived. 14 But as for you, zcontinue in what you have learned and have firmly believed, knowing from whom1 you learned it 15 and how afrom childhood you have been acquainted with bthe sacred writings, cwhich are able to make you wise for salvation through faith in Christ Jesus. 16 dAll Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that ethe man of God2 may be complete, fequipped gfor every good work.

x [Rev. 22:11]

y Titus 3:3

z [1 Tim. 4:6]

1 The Greek for whom is plural

a [Eph. 6:4]; See ch. 1:5

b [John 5:39]

c Ps. 119:99

d Rom. 15:4; 2 Pet. 1:20, 21

e See 1 Tim. 6:11

2 That is, a messenger of God (the phrase echoes a common Old Testament expression)

f [Luke 6:40]

g See ch. 2:21

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 3:13–17.

13 악한 사람들과 속이는 자들은 더욱 악하여져서 속이기도 하고 속기도 하나니

14 그러나 너는 배우고 확신한 일에 거하라 너는 네가 누구에게서 배운 것을 알며

15 또 어려서부터 성경을 알았나니 성경은 능히 너로 하여금 그리스도 예수 안에 있는 믿음으로 말미암아 구원에 이르는 지혜가 있게 하느니라

16 모든 성경은 하나님의 1)감동으로 된 것으로 교훈과 책망과 바르게 함과 의로 2)교육하기에 유익하니

17 이는 하나님의 사람으로 온전하게 하며 모든 선한 일을 행할 능력을 갖추게 하려 함이라

1) 또는 영감

2) 또는 징계

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 3:13–17.

12절에서 바울은 그리스도안에서 경건하게 살고자 하는 자에 대해서 언급했다면 이제 13절에서는 이와 정반대의 사람들에 대해서 언급한다. 

 

13절) 그들은 악한 사람들과 속이는 자들이다. ‘악한 사람들’는 ‘포네로이 안드로포이’의 번역이다. ‘악한’은 ‘포네로스’인데 ‘도덕적으로 나쁜 또는 잘못된’의 의미이다. 

‘속이는 자들’로 번역된 ‘고에테스’는 본래 ‘슬피 곡하다’라는 의미의 동사 ‘고아오’의 파생 명사로 돈을 벌기 위하여 매우 슬픈 것처럼 위장하여 운다는 점에서 이 단어는 ‘속이는 자들, 사기꾼들’이란 의미를 지닌다. 이 단어는 여기에서 한번 등장하는데 이들은 앞서 8절에서 언급된 얀네와 얌브레와 같이 당시 에베소 교회에 침투한 거짓 교사들을 지칭한다. 거스리는 여기서 말하는 속이는 자들을 마법사라고 주장하여 얀네와 얌브레가 애굽의 마법사들 즉 술객이었음을 환기시켜주는 동시에 이러한 특성이 거젓 교사들과 상통함을 드러내기 위해서 이 표현을 사용한 것이라고 말한다. 이 속이는 자들의 길은 당장에는 성공의 길인 것 같지만 결국 자신이 쳐놓은 돛에 자신이 빠져드는 어리석은 행동인 것이다. 

 

‘더욱 악하여져서’, ‘더욱 ~져서’라는 표현은 ‘프로콥수신’은 ‘자라가다, 나아가다’로 번역되는 ‘프로콥토’의 미래 능동태이다. 이를 직역하면 ‘그들은 그 악 위에 자라갈 것이다’이다. 이는 점점 악이 자라나는 모습을 잘 보여준다. 

‘속이기도 하고 속기도 하나니’는 ‘속이다’는 뜻의 동사 ‘플라나오’의 현재 분사 능동태 복수형인 ‘플라논테스’와 현재 분사 수동태 복수형 ‘플라노메노이’가 각각 사용된다. 이는 속이는 자들은 자신들이 적극적으로 속일 뿐만 아니라 속임을 당할 수 밖에 없음을 생생하게 보여준다. 

결국 악한 이들은 더욱 악하여주기 속이는 자들은 더욱 속고 속이는 행동을 하게 된다는 것이다. 

 

14절) ‘그러나’로 번역된 역접 접속사 ‘데’는 앞선 13절의 ‘악한 사람들과 속이는 자들’과 극명하게 대조됨을 보여준다. 본문의 ‘너는’은 2인칭 주격 단수 대명사인 ‘쉬’가 사용되었는데 이는 ‘디모데’를 지칭하는 것이다. 

바울은 디모데에게 배우고 확신한 일에 거할 것을 명령한다. ‘거하라’로 번역된 ‘메네’는 ‘머무르다’라는 의미의 동사 ‘메노’의 현재 명령형으로 ‘계속해서 끝까지 머물러 있어야 함’을 의미한다. 

‘배우고’로 번역된 ‘에마데스’는 본래 ‘배우다, 학습하다’라는 의미의 ‘만다노’의 부정 과거형이다. 이는 이러한 학습이 디모데가 어릴적부터 시작되었다는 사실을 전해준다(15절). 또한 ‘확신한’으로 번역된 ‘에피스토테스’는 본래 ‘확실하게 하다’라는 의미의 원형 ‘피스토오’의 부정과거 수동태로 신앙의 습득이 단순히 학습하고 배우는 과정을 통해서만 완성되는 것이 아님을 보여준다. 즉 배우는 것은 결국 성령의 역사를 통해 전인격의 좌소인 마음에 적용되어 확신으로 변모될 때 비로소 완성되는 것이다. 

그렇다면 디모데는 참된 복음의 진리를 누구로부터 배웠는가? ‘누구에게서’에 해당하는 ‘티논’은 의문 대명사 ‘티스’의 복수형이다. ‘너는 네가 누구에게서 배운 것을 알며’를 직역하면 ‘너는 그것을 누구누구에게서 배웠는지를 알고 있다’로 그 대상은 외조모 로이스와 어머니 유니게 또한 디모데의 영적 아비인 바울을 지칭하는 것이다. 

 

-  3:14 With contrasting δέ and especially with emphatic σύ and the verb μένε, “remain,” set in opposition to προκόψουσιν, “they will progress,” Paul places Timothy and what he should do in sharp contrast with the progressive error of the false teachers. Timothy is to “remain” in the sense of “continuing” (present imperative μένε; cf. in the PE 1 Tim. 2:15; 2 Tim. 2:13; F. Hauck, TDNT IV, 576) in the things that he has learned.

οἷς is dative by attraction to the case of its unexpressed antecedent in its position following the preposition ἐν. What Timothy is to remain in is not indicated, except that it is what he has learned and has become assured of. ἔμαθες (aorist of μανθάνω; see 1 Tim. 2:11) is used here of what Timothy has “learned” through being taught, as the following clause demonstrates (BAGD s.v. 1). ἐπιστώθης** (aorist of πιστόω, a NT hapax), “have become convinced of,” indicates that what Timothy learned he embraced as true and reliable. With this verb we see that Paul appeals not to traditionalism or to the status quo but to adherence to what Timothy has become convinced is true.

The encouragement to remain in such teaching is based on Timothy’s knowledge of whom he learned it from. (Later Paul will appeal to the source from which Timothy was taught, “the holy scriptures” [vv. 15–17].) The participle εἰδώς, “knowing,” is used here, as often by Paul, to ask the recipient to recall what he knows quite well (in the PE: 1 Tim. 1:9; Tit. 3:11; 2 Tim. 2:23). παρά with the genitive is used after ἔμαθες (and other verbs of learning), as often in Greek literature (see BAGD s.v. παρά I.3c), to designate the person(s) from whom one has learned. Here those persons are represented by plural τίνων (for the textual evidence for the plural see NA26). The further statement in v. 15 implies that his childhood teachers, Lois and Eunice (1:5), are included in this plural, but since this is an additional comment and not an epexegetical statement, it does not exclude Paul. Furthermore, the statement here recalls the beginning of this section, where Paul says that Timothy has followed his teaching (v. 10). Paul surely intends here to appeal to Timothy to continue in Paul’s teaching since, as vv. 10–11 make clear, Timothy has known well the reality in Paul’s life of the truth he teaches. Others who are included in that plural are then added in v. 15.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 442–443.

 

15절)  ‘또 네가 어려서부터 성경을 알았나니’, 이는 디모데가 유대인임을 보여준다. '브레푸스’는 ‘어린아이, 태중에 있는 아이(눅 1:41), 젖먹이, 유아’를 의미한다. 이런 점에서 디모데는 외조모 로이스와 어머니 유니게로부터 매우 어린 시절부터 성경을 배웠다는 것을 알 수 있다(딤후 1:5). ‘네가 알았나니’로 번역된 ‘오이다스’는 ‘알다’라는 의미의 동사 ‘에이도’의 현재 능동태 직설법으로 디모데가 어린 시절부터 현재까지 지속된 생애속에서 성경을 알고 있다는 사실을 강조한다. 

‘성경’으로 번역된 ‘타 히에라 그람마타’에서 ‘히에라’는 ‘거룩한’이란 의미의 형용사로 고전 9:13에서 성전을 가리키는데 사용되었다. ‘그람마타’는 ‘문자, 문서, 책’이란 의미로 ‘쓰다, 기록하다’라는 의미의 동사 ‘그라포’에서 파생된 명사이다. 이는 고후 3:6이나 롬 2:29의 경우 ‘영’을 의미하는 ‘프뉴마’와 대도죄는 의미로 사용되었다. 직역하면 ‘거룩한 문서, 거룩한 책’이다. 

디모데가 어릴적부터 할머니와 모친에게서 배운 성경은 구약을 지칭하는 것이다. 

 

‘구원에 이르는 지혜가 있게’, 15절 중반부터 17절까지는 성경의 영감과 성경이 성도들에게 주는 유익을 밝히는 매우 중요한 구절이다. 디모데는 어릴적 부터 배운 이 내용을 통해서 구원에 이르렀다. 

헨드릭슨은 ‘죄인들로 하여금 가장 큰 악에서 해방되게 하고 최고의 선을 소유하는 자가 되게 하는 하나님의 이 놀라운 역사는 구약 성경에서 그리스도 예수를 만나는 것을 배워야 하는 것이다.’라고 했다. 성경 전체는 그리스도를 주목한다. 구약은 예수 그리스도를 명시적으로 다루지는 않지만 그를 예표한다. 신약은 이것의 성취를 다룬다. 그렇기에 지금 바울은 디모데가 비록 구약 성경을 어려서부터 배워왔지만 이것이 그리스도 예수 안에 있는 믿음으로 이끌고 디모데로 하여금 구원에 이르게 하는 지혜가 있음을 증거하고 있다. 그리스도 없는 성경은 무가치하다. 우리는 모든 성경을 읽으면서 예수 그리스도라는 안경, 프리즘으로 그것을 읽어내야 한다. 그러할 때 모든 성경은 우리를 구원에 이르게 하는 지혜를 보여준다. 

 

-  3:15 This verse adds another object of the participle εἰδώς (v. 14), as the conjunctions καί and ὅτι indicate (cf. Ellicott). Timothy also knows that (καὶ ὅτι) he has known (οἶδας) from childhood not only his teachers but also the source of the teaching itself, the “holy scriptures.” βρέφος** is used of both the “unborn child” (Lk. 1:41, 44) and the “infant” (Lk. 2:12, 16; 18:15; Acts 7:19; 1 Pet. 2:2). ἀπὸ βρέφους, used in Greek literature with the meaning “from childhood” (see BAGD s.v. 2; cf. Mk. 9:21), implies that Timothy has known the scriptures from then until now. The Mishnah tractate Pirke Aboth (5:21), from the end of the first century a.d., gives five years of age as the time that a Jewish child is fit for scripture (for other sources see Str-B III, 664–66).

ἱερὰ γράμματα, “holy scriptures,” is not used elsewhere in the NT and is probably used here because of Timothy’s Jewish background, since the phrase was used among Greek-speaking Jews to designate the OT (see BAGD s.v. γράμμα 2c; G. Schrenk, TDNT I, 763f.; cf. especially Josephus, Ant. 10.210; Ap. 1.54; Ap. 1.39f. enumerates the books of the Hebrew canon as comprising the Jewish scriptures). ἱερά was used to indicate the association of the scriptures with God (Philo defines ἱερός in Quis Rerum Divinarum Haeres Sit 171; see also G. Schrenk, TDNT III, 226–29). It is difficult to decide whether τά before ἱερὰ γράμματα is part of the original text or not (for manuscript evidence see NA26), but that makes little difference since the phrase was used with the same meaning with and without the article (cf. BAGD s.v. γράμμα 2c; G. Schrenk, TDNT I, 765 n. 13). It is commonly agreed that because of the technical character of the expression no article is needed (e.g., BAGD s.v. γράμμα 2c; Schrenk, 765; Dibelius-Conzelmann).

In the participial clause attached to ἱερὰ γράμματα by the (possibly repeated) article τά, Paul gives the central purpose of the “holy scriptures.” In doing so he echoes Jesus’ statements to the same effect (cf., e.g., Lk. 24:25–27, 44–47; Jn. 5:39, 46) and verbalizes what was evident in his own use of scripture in preaching to Jews (cf. Acts 17:2–3). τὰ δυνάμενα, “which are able,” affirms that the ἱερὰ γράμματα have a certain innate ability, which is specified in the following infinitive clause (for this construction in Paul see, e.g., Rom. 15:14; 16:25; Gal. 3:21; Eph. 3:20). That which the scriptures are able to do is “to make wise unto salvation,” as they did for Timothy (σε). “To make wise,” σοφίσαι, means here “to teach” or “instruct” one about something. That about which the scriptures teach is identified as “salvation” (σωτηρίαν; see 2:10, the other PE* occurrence). σωτηρία is used in the NT of the spiritual deliverance from bondage to sin that Christ brings (see BAGD s.v. 2). Scripture’s instruction does not itself bring salvation but points “to” (εἰς) it or leads one toward it (εἰς σωτηρίαν also in Rom. 1:16; 10:1, 10; 2 Cor. 7:10; Phil. 1:19; Acts 13:47; Heb. 9:28; 11:7; 1 Pet. 1:5; 2:2).

This salvation is received, says Paul here as elsewhere, διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ (διὰ πίστεως 15x in Paul—in Rom. 3:22 and Gal. 2:16 followed by Ἰησοῦ Χριστοῦ[Χριστοῦ Ἰησοῦ as a variant reading], in Phil. 3:9 by Χριστοῦ, in Gal. 3:26 by ἐν Ἰησοῦ Χριστῷ, usually with reference to some aspect of salvation, as here, and in Eph. 2:8 with σῴζω). διά with the genitive denotes that πίστεως is the means or instrument of salvation. πίστεως is used here in the active sense of “believing” or “trusting” in Christ as one’s Lord and thus as one’s Savior (Rom. 10:9 expresses what is in view here, and, like this passage, says in v. 10 that the result is σωτηρία). τῆς before ἐν Χριστῷ Ἰησοῦ emphasizes that “the” faith is that which is in Christ Jesus. Paul uses πίστις with ἐν followed by one or more of the names and titles of Christ several times (Gal. 3:26; Eph. 1:15; Col. 1:4; 1 Tim. 3:13) and thus specifies the object of faith by indicating the one “in,” or upon, whom it rests (cf. M. Harris, NIDNTT III, 1212). The object of this faith is Χριστῷ Ἰησοῦ (cf. 1:1, 10; 1 Tim. 1:1–2).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

Str-B H. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch I–V. 3rd ed., München, 1956.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

Ant. Antiquitates Judaicae (Josephus)

Ap. Contra Apionem (Josephus)

Ap. Contra Apionem (Josephus)

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 443–444.

 

16절) 본문은 성경 전체가 하나님의 영감으로 기록되었음을 보여주는 가장 중요한, 유명한 구절이다. 

‘모든 성경’이라고 번역된 ‘파사 그라페’는 앞선 15절에서 언급된 성경(히에라 그람마타’와 어떤 차이가 있는가? 디모데가 배운 성경은 구약임에 틀림없다. 하지만 여기서 말하는 ‘성경’은 구약만이 아닌 신약 성경을 모두 포함한다. 실제로 구약 39권이 정경으로 인정된 것은 AD 90년경 얌니아 종교회의에서 이고, 신약 성경 27권이 정경으로 정식 인정 받은 것은 AD 397년경 카르타고 회의에서 이다. 그럼에도 불구하고 신구약 성경이 권위있는 하나님의 말씀으로 인정받아 정경이 된 것은 단순히 교회의 공식적인 결정이 있었기 때문이 아니라 성경이 그 자체로 스스로 그르스도인들의 심령에 하나님의 말씀임을 자증했기 때문이다. 그러므로 우리는 하나님께서 그것을 정경이 되게 하셨기에 정경이 되었음을 기억해야만한다. 

 

‘하나님의 감동으로’로 번역된 ‘데오프뉴스토스’는 ‘하나님, 신’을 의미하는 ‘데오스’와 ‘바람이 불다, 호흡하다’라는 의미의 동사 ‘프네오’의 합성어이다. 이 ‘프네오’에서 ‘성령, 영혼’을 의미하는 ‘프뉴마’가 파생되었다. 이는 성경 전체에서 이곳에서 한번 등장하지만 매우 중요한 표현이다. 이는 ‘하나님께 감동된, 하나님께서 숨을 불어 넣으신, 하나님의 성령으로 만들어진’을 의미한다. 마치 창 2:7에서 하나님이 흙으로 사람을 지으시고 그 코에 생기를 불어넣으심으로 사람이 생령이 됭 것처럼 성경 역시 하나님의 호흡으로 지어진 것이라는 사실을 드러낸다. 이 구절은 신구약 성경 전체가 하나님의 감동, 성령의 영감에 의해 지어진 것이라는 것을 아주 강력하게 증언한다. 하나님은 전지하신 하나님(Omniscient God)이심으로 전지하신 하나님께서 지으신 것에는 결코 오류가 있을 수 없다. 이 형용사는 서술적 용법으로 사용되었다. 성경 모두는 하나님의 영감에 의해 기록된 것이며 그 모두가 유익한 것이다. 구약 성경의 경우 ‘여호와께서 말씀하시되’라고 기록되지 않은 단순한 서술도 모두 하나님의 영감으로 기록된 것이며 신약도 마찬가지이다. 성경 전체 영감성과 성경 무오성은 성경 스스로가 말하는 자기 주장이다. 하나님께서는 인간 저자들의 인격이나 개성, 특성을 말살하시지 않으신다. 하나님께서는 인간 저자의 인격, 개성, 특성, 역사적 정황을 고려하여 유기적으로 역사하신다(유기적 영감).

-  3:16 All Scripture would refer first to the OT but by implication also to at least some NT writings, which by this time were already being considered as Scripture (see 1 Tim. 5:18 and note; 2 Pet. 3:15–16 and note). Breathed out by God translates a Greek word (theopneustos) that does not occur in any other Greek text (biblical or otherwise) prior to this letter. Some therefore suggest that Paul coined this term from words meaning “God” and “breathed,” which is certainly possible. The term stresses the divine origin and thus the authority of Scripture. Paul does not point to the human authors of Scripture as inspired people but says that the writings themselves (“Scripture,” Gk. graphē, “writing,” which in the NT always refers to biblical writings) are the words spoken (“breathed out”) by God. Whereas it seems that Paul and Timothy’s opponents stressed certain aspects or portions of Scripture (e.g., genealogies, 1 Tim. 1:4; cf. Titus 3:9), Paul stresses the authoritativeness of all of Scripture. The divine origin of Scripture is the reason for its power to convert (2 Tim. 3:15) and its usefulness in training (v. 17). Because Scripture comes from God himself, “all” of it is profitable in a range of ways, ultimately leading to righteousness.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2342.

-  3:16 The reminder of Timothy’s long acquaintance with the scriptures and their central function (v. 15) leads Paul to conclude this section with a fuller statement on the divine origin and specific usefulness of scripture (v. 16) and on the purpose that it serves in the life of the man of God (v. 17).

The exegesis of this verse requires the resolution of a number of questions: Does γραφή refer here to various passages of scripture or is it used as a collective, and if the latter, what collection does it refer to? Does πᾶσα mean “every” or “all”? Is θεόπνευστος active or passive in meaning? Does it function as an attributive adjective (“God-breathed scripture”) or as a predicate adjective (“scripture is God-breathed”)? In other words, where should the understood verb “is” be placed, after γραφή (“scripture is God-breathed”) or after θεόπνευστος (“God-breathed scripture is …”)? This in turn is tied to whether καί is a conjunction between θεόπνευστος and ὠφέλιμος (“God-breathed and profitable”) or an adjunctive adverb “also” (“Godbreathed scripture is also profitable”). We take up these questions in order (for a helpful discussion of most of these questions see, in addition to the works cited below, House, “Biblical Inspiration”).

γραφή (NT 50x [30x singular], Pl. 14x [9x singular]) was used in the Greek of the day for any piece of writing, but in the NT it is used only of holy scripture (BAGD s.v. 2; cf. G. Schrenk, TDNT I, 751ff.). This is borne out by its use here in parallel with ἱερὰ γράμματα (v. 15). Singular γραφή is often used in the NT of a particular passage of scripture (BAGD s.v. 2a; Schrenk, 752f.), and some have claimed that this is its only use (e.g., Lightfoot, Galatians, 147). Nonetheless, it is also used in the NT for scripture as a whole (see BAGD s.v. 2b β for examples; Schrenk, 753–55; Warfield, Inspiration and Authority, 236–39). This understanding would seem to be demanded by 2 Pet. 1:20 (“no prophecy of scripture”) and often even when a particular passage from scripture is quoted. In 1 Pet. 2:6, for example, the particular passage is said to be “contained in Scripture” (περιέχει ἐν γραφή; cf. Acts 8:32). The same may be said where scripture is personified (e.g., “scripture says,” Rom. 4:3; 9:17; 10:11; Gal. 4:30; 1 Tim. 5:18; so also Gal. 3:8, 22). In 2 Tim. 3:16 we may well have another example of γραφή referring to scripture as a whole, but the answer to that question is tied up with the understanding of the use of πᾶσα.

πᾶς, when joined to an anarthrous noun, is usually understood as “every” (BAGD s.v. 1a α who, however, go on to say “scarcely different in [meaning] from the pl[ural] ‘all’ ”; BDF §275.3; MHT III, 199; C. F. D. Moule, Idiom-Book, 94f.; Robertson, Grammar, 771f.). But this rule is not absolute: With certain anarthrous nouns, e.g., collectives or proper nouns (cf. Thayer, Lexicon, s.v. I.1c), the meaning “all” is intended (e.g., Rom. 11:26; Mt. 28:18; Acts 2:36; possibly also Eph. 2:21; 3:15; for more examples and further discussion see the grammars cited, especially Robertson, 772). Singular γραφή is used at least twice elsewhere anarthrously “as definite without the article” (Robertson, Grammar, 772, referring to 1 Pet. 2:6; 2 Pet. 1:20). Furthermore, it is used in the NT of “the scripture,” i.e., almost as a proper name and certainly at times as a collective, whether with or without the article (cf. van Oosterzee; House, “Biblical Inspiration,” 55f.).

θεόπνευστος** (a biblical hapax) is a compound of the word for God, θεός, and the verb “breathe,” πνέω, using the first aorist stem πνευς-, with the verbal adjective ending -τος. The word may be properly rendered “God-breathed,” though under the influence of Vulgate inspirata the more common, but somewhat less accurate, English rendering has been “inspired by God” (cf. 2 Pet. 1:21). If this is a passive verbal form, it indicates that scripture’s source is the breath of God, i.e., that scripture itself is a result of that action. If it is active, it indicates that scripture is filled with God’s breath and that it breathes out the Spirit of God. The latter was argued by Cremer in a later edition of his Lexicon (cf. pp. 730–32 in contrast with the other position, p. 282).

But Warfield demonstrates that in patristic literature the word bears “a uniformly passive significance, rooted in the idea of the creative breath of God” (Inspiration and Authority, 275; see further 245–96). He further indicates that this conclusion is confirmed by “the consideration that compounds of verbals in -τος with θεός normally express an effect produced by God’s activity” (281; see 281f. for a list of more than seventy-five such compounds; cf., e.g., θεοδίδακτος, “instructed by God,” 1 Thes. 4:9). He notes that this is in accord with “the Hebraic conviction that God produces all that He would bring into being by a mere breath” (286). Warfield’s study has proved to be so convincing that BAGD list only his work in its bibliographic note on θεόπνευστος.

Is θεόπνευστος an attributive adjective (“God-breathed scripture”) or a predicate adjective (“scripture is God-breathed”)? Considering γραφή and θεόπνευστος by themselves, either view is grammatically possible. Roberts seeks to answer this question by appealing to use elsewhere in the NT of πᾶς with a noun and adjective and with no other word intervening in the sequence. In all such cases the adjective is attributive (“Note on the Adjective,” following Spence, “2 Timothy 3:15, 16”; cf. also Roberts’s “Every Scripture”; all three articles list twenty-one such passages; these data go against Simpson’s and Kelly’s argument that the adjective, if attributive, would precede the noun, at least as a general rule). The problem with appealing to this usage is that in each of these other occurrences the construction of the sentence did not permit the predicate adjective understanding. But here that alternative is possible. Furthermore, several passages in the list do, in fact, have intervening words (e.g., 2 Thes. 2:17; Tit. 2:10).

The only NT passage with the same word order (allowing for an intervening word) that also parallels πᾶσα γραφὴ θεόπνευστος by having a following καί and another adjective is 1 Tim. 4:4. There the adjective is a predicate adjective. This tips the scales in favor of understanding θεόπνευστος as a predicate adjective, though both alternatives remain possible. Also to be considered are the location of the understood verb “is,” the force and meaning of καί, and the intended meaning of the passage as a whole.

The natural understanding of two adjectives connected by καί is that they are used in the same way, whether attributively or predicately. This favors placing the verb “is” before θεόπνευστος so that the two adjectives remain together as predicate adjectives (cf. again 1 Tim. 4:4). Compelling considerations would be needed to place the verb between them. Bernard (with others, e.g., Ellicott) argues that attributive use would make γραφὴ θεόπνευστος parallel to ἱερὰ γράμματα and that for Paul to make such a direct affirmation about scripture, that it is “God-breathed,” would be irrelevant. But these arguments do not seem compelling. The latter is a subjective evaluation that not all find convincing. In fact, in a letter that restates many basic truths to encourage Timothy, it is not at all strange to find this truth emphasized, especially when knowing it will help Timothy use scripture for the purposes described in vv. 16b–17, which, in effect, follow from this fundamental affirmation. Furthermore, taking θεόπνευστος as attributive would imply that Paul did not regard all γραφή as God-breathed—a position that would be incredible, since by γραφή he always means scripture. It would also require that καί be understood as having the ascensive force of “also,” which does not seem correct since in this construction “also” (καί) could just as well be omitted (cf., e.g., NEB). This understanding of καί is much less natural.

On balance it appears that understanding θεόπνευστος as predicate has somewhat more in its favor, though attributive use cannot be ruled out. In line with this and our discussion of πᾶς, we translate “all scripture is God-breathed and profitable [useful],” and in doing so agree in essence with most modern English translations (e.g., RSV, NASB, TEV, NIV).

Paul appears to be saying, therefore, that all scripture has as its source God’s breath and that this is its essential characteristic. This is another way of saying that scripture is God’s word (cf. Jesus’ use of “scripture” and “word of God” in apposition to each another in Jn. 10:35). The same thing is also said when the NT uses “God says” for what is found in scripture, whether the words were originally spoken by God or not (see Warfield, Inspiration and Authority, 299–348) and when Paul insists that the message he speaks consists of words taught by God’s Spirit (1 Cor. 2:12–13; cf. Heb. 3:7; Acts 1:16; 2 Pet. 1:21).

We have seen that Paul uses γραφή like others in the NT to refer to that which they regard as the written word of God. But is the OT all that he intends in the phrase πᾶσα γραφή? It would, indeed, be in accord with the context to conclude that he uses the phrase as a virtual synonym of ἱερὰ γράμματα (v. 15) so that he can say more about the origin and character of the “sacred scriptures” and indicate that their usefulness extends beyond leading to salvation to include all the aspects of one’s life before God.

But another possibility is that Paul is enlarging on the previous reference by using another term and especially by his use of πᾶσα. He probably uses γραφή in 1 Tim. 5:18 (see the comments there) to refer to words of Jesus (found in Lk. 10:7). Another NT writer includes Paul’s letters in the category of γραφή (2 Pet. 3:15–16). Paul insisted that his letters be read (1 Thes. 5:27), exchanged (Col. 4:16), and obeyed (e.g., 1 Cor. 14:37; 2 Thes. 2:15) and identified the words he used to communicate the gospel message as “those taught by the Spirit” (1 Cor. 2:13). In this letter Paul has praised Timothy for following his teaching (v. 10), has urged Timothy to continue in what he has learned from Paul (v. 14), has commanded Timothy to retain “the standard of sound words” that he has heard from Paul (1:13), has commanded him to entrust what he has heard from Paul to faithful men so that they could teach others (2:2), and has insisted that Timothy handle accurately “the word of truth” (2:15). After his remarks on πᾶσα γραφή he will urge Timothy to “preach the word” (4:2), i.e., proclaim the apostolic message, about which Paul has said so much in this letter.

It seems possible, therefore, that Paul by his use of πᾶσα γραφή is expanding the earlier reference to the OT to include those accounts of the gospel that may have been extant and perhaps also his own and other apostolic writings that have been “taught by the Spirit” (1 Cor. 2:13; cf. for this view, e.g., Stott). This understanding also fits well in this context. It provides a reason for Paul’s use of πᾶσα and for his change from ἱερὰ γράμματα, an OT designation, to πᾶσα γραφή, a possibly more inclusive term. It would gather together Paul’s concern for the preservation and communication of the gospel and the apostolic understanding and application of that gospel and place it on a par with the OT, as 2 Pet. 3:16–17 clearly does. And it would provide a clearer background for and transition to his demand that Timothy “preach the word” (4:2). However, we can only say that this is a possibility that should be considered alongside the other.

Looking at the question from a later historical perspective, it can be said that the unqualified statement that “all scripture is God-breathed” would apply to all the writings that belong to the category of γραφή, including those that were not extant when Paul wrote. Paul’s statement is not that “these” certain writings are God-breathed and no others, but that “all” γραφή are God-breathed. The way in which he makes this affirmation gives us warrant to relate that truth to “all” of the NT, since it is recognized to be γραφή (cf. 2 Pet. 3:16–17, where this has already taken place in the NT age).

Paul adds a rather full statement about scripture’s usefulness. He says that scripture is ὠφέλιμος** (cf. 1 Tim. 4:8; Tit. 3:8; cf. also Paul’s use of the cognate verb ὠφελέω and noun ὠφέλεια outside the PE), “useful,” in the sense of yielding a practical benefit. The benefit that scripture yields is spelled out in the πρός (“for”) phrases that follow (cf. BAGD s.v. πρός III.3c).

Scripture is useful, first, for διδασκαλία (see 1 Tim. 1:10) in the sense of “instruction,” “teaching.” That is to say, scripture instructs one by means of its content (cf. NEB: “teaching the truth”). Similarly, Rom. 15:4 says of the scriptures (pl. γραφαί) that “whatever was written in earlier times was written for our instruction.” There Paul makes a hermeneutical generalization to indicate to his readers why he is quoting a particular passage of scripture and applying its general truth to them. This is a practice that he, along with other writers of the NT and Jesus and the apostles in their preaching and teaching, followed regularly, as is evidenced by the large number of OT quotations and allusions in the NT (see also 2 Tim. 2:19; 1 Tim. 5:18, the latter referring to both Dt. 25:4 and a saying of Jesus as γραφή; Michel, Paulus und seine Bibel; Ellis, Paul’s Use of the OT). It is this sense of the purpose of scripture that Paul is expressing in the four phrases here (cf. further his practice in Acts 17:2).

Second is ἐλεγμόν** (a NT hapax that appears in the LXX), used here in the sense of “reproof” or “rebuke.” If the four purposes of scripture listed here are reflected in the four duties in 4:2 (“preach the word … reprove, rebuke, exhort”), then this hapax is elucidated by ἐλέγχω there. NEB paraphrases with “refuting error” (TEV: “rebuking error”). Third is ἐπανόρθωσιν** (a NT hapax; cf. ἐπιδιορθόω in Tit. 1:5), which is used in the sense of “correcting” or “setting right” (LSJM; see also Spicq), most likely with reference to conduct, as it sometimes was in extrabiblical literature (see BAGD for references; for the papyri see MM; for a different perspective see H. Preisker, TDNT V, 450f.).

Fourth is παιδείαν τὴν ἐν δικαιοσύνῃ. παιδεία** (also in Eph. 6:4; Heb. 12:5, 7, 8, 11) is used in the sense of “training, instruction” (cf. G. Bertram, TDNT V, 596–625, especially 624f.). The training in view here is training “in righteousness,” i.e., it “is designed to produce conduct whereby δικαιοσύνη is actualised” (Bertram, 624, quoting Wohlenberg). δικαιοσύνη (see 1 Tim. 6:11), “righteousness, uprightness,” is used here in the sense of “right conduct” (G. Schrenk, TDNT II, 210; similarly in 1 Tim. 6:11; 2 Tim. 2:22; Rom. 6:13; 9:20a; 14:17; Eph. 5:9).

Stott suggests that these four πρός phrases are arranged in two pairs, each with a negative word and a positive word, the first pair dealing with belief and the second with action (“creed and conduct”; cf. also Fee and Ridderbos). Thus he commends the NEB for the clarity of its paraphrase of each pair (“for teaching the truth and refuting error,” “for reformation of manner and discipline in right living”). If this attractive suggestion is correct, it provides a distinction between ἐλεγμόν and ἐπανόρθωσιν and presents a natural chiastic order, since the positive term precedes the negative in the first pair (instruction and reproof) and the negative precedes the positive in the second pair (correction and training in righteousness). Stott goes on to sum up the importance of these words admirably: “Do we hope, either in our own lives or in our teaching ministry, to overcome error and grow in truth, to overcome evil and grow in holiness? Then it is to Scripture that we must … turn, for Scripture is ‘profitable’ for these things.”

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NEB New English Bible

RSV Revised Standard Version

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NEB New English Bible

NEB New English Bible

TEV Today’s English Version (Good News Bible)

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament. London, 1930.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NEB New English Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 444–450.

 

-  3:17 That (in the sense of “in order that”) refers back to the preceding verse (v. 16), indicating the purpose of Scripture for the believer. man of God. Both the OT background of this phrase (see ESV footnote and note on 1 Tim. 6:11–12) and the context show that Paul is thinking specifically of Timothy as his delegate and a leader over the church (see 1 Tim. 1:3–4; 6:11). While this verse applies generally to all believers, Paul’s specific focus here is the preparation of Timothy to continue in his task when Paul is no longer present. equipped for every good work. In a broad sense this includes everything that God calls a believer to do. But, in a specific sense, this also supports the doctrine of the “sufficiency of Scripture,” that is, the idea that the truth contained in Scripture is sufficient in all matters pertaining to doctrine and moral behavior. Although there are no commands outside the Bible that apply to all of God’s people, this does not exclude individual guidance by the Holy Spirit on how to apply the universal commands of Scripture in particular situations (cf. notes on Gal. 5:16; 5:18).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2342.

-  3:17 ἵνα with subjunctive ᾖ indicates either the purpose for which God intended scripture to be profitable (Robertson, Huther) or the result of such usefulness in a person’s life (Kelly). The former is more likely. The desired result is that the man of God be ἄρτιος** (a biblical hapax), “ ‘capable, proficient’ = able to meet all demands” (BAGD). Paul makes this statement about one whom he designates as ὁ τοῦ θεοῦ ἄνθρωπος,** a description that can apply to any Christian in general or to Timothy and any other Christian leader in particular. Here as in 1 Tim. 6:11 (the only other NT occurrence of the phrase; see the comments there for full discussion) this designation is probably used in the general sense, though it may have been chosen here, and there, because it could also have special application to Timothy as a leader. The sense of the passage is that scripture is given to enable any “person of God” to meet the demands that God places on that person and in particular to equip Timothy the Christian leader for the particular demands made on him (cf. 4:2).

The concluding participial phrase strengthens the ἵνα clause by affirming that “the person of God” has been “equipped” by scripture “for every kind of good work.” ἐξηρτισμένος, the perfect passive participle of ἐξαρτίζω, is used here with the meaning “having been equipped,” or “having been fully equipped” (with the perfective use of ἐκ- [Robertson]; from the same root as the adjective ἄρτιος). That for which (πρός) the person of God has been equipped is πᾶν ἔργον ἀγαθόν, i.e., every aspect and task of the Christian life, and in Timothy’s case, of the Christian ministry. The phrase πᾶν ἔργον ἀγαθόν, “every good work,” occurs several times in the PE (see 1 Tim. 5:10) and elsewhere in Paul’s letters. It signifies that without exception (πᾶν, “every,” in the sense of every kind) God has equipped “the person of God” to do what is “good,” i.e., what he has indicated in his scripture should be done, since he himself is the norm of all good. Since God created Christians for good works and calls on them to do good works (Eph. 2:10; Tit. 3:1; 2 Tim. 2:21), he has given scripture to instruct them so that they may know in principle what God expects of them and thus be equipped to do that particular “good deed” called for in each situation.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 450.

 

10 pYou, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, 11 my persecutions and sufferings that happened to me qat Antioch, rat Iconium, and sat Lystra—which persecutions I endured; yet tfrom them all uthe Lord rescued me. 12 Indeed, all who desire to vlive a godly life in Christ Jesus wwill be persecuted,

p [Phil. 2:22]

q Acts 13:14, 45, 50

r Acts 14:1, 2, 5

s Acts 14:6, 19

t Ps. 34:19

u ch. 4:17; [2 Cor. 1:10]

v Titus 2:12

w See Acts 14:22

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 3:10–12.

10 나의 교훈과 행실과 의향과 믿음과 오래 참음과 사랑과 인내와

11 박해를 받음과 고난과 또한 안디옥과 이고니온과 루스드라에서 당한 일과 어떠한 박해를 받은 것을 네가 과연 보고 알았거니와 주께서 이 모든 것 가운데서 나를 건지셨느니라

12 무릇 그리스도 예수 안에서 경건하게 살고자 하는 자는 박해를 받으리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 3:10–12.

‘오래 참음’으로 번역된 ‘마크로뒤미아’는 ‘고통이나 불행을 참을성 있게 견딤’을 의미하는 표현으로 시간이나 거리가 길거나 먼 것을 가리키는 형용사 ‘마크로스’와 ‘분, 진노’를 가리키는 명사 ‘뒤모스’의 합성어로 ‘분을 낼 상황에서 오랫동안 견디는 것’을 의미한다. 이를 일상 생활에서의 인내보다는 핍박하는 자들이나 불리한 환경 가운데서의 인내를 의미한다. 

3:10 σὺ δέ combines the personal pronoun σύ, used for emphasis in contrast to others, and the contrasting particle δέ, “but” (this combination in the PE* also in 1 Tim. 6:11; Tit. 2:1; 2 Tim. 3:14; 4:5; cf. σὺ οὖν in 2:1, 3; σὺ δέ elsewhere in Pl.* in Rom. 11:17, 20; 14:10). Whereas those Paul has been speaking of have “opposed” Paul and his teaching, Timothy has “followed” the teaching of Paul and the various aspects of Paul’s life that went along with and corroborated that teaching.

Paul uses παρηκολούθησας** (Lk. 1:3; 1 Tim. 4:6), “followed,” in a double sense here. With some of the datives of association (Robertson) that follow it has the sense of “accompanying” or “being present at” events, e.g., persecutions and sufferings. But primarily, and more profoundly, Paul uses it in the sense of the “following” that takes place “with the mind” and that “understands” and “makes one’s own” that which one follows, as in 1 Tim. 4:6 (cf. BAGD s.v. παρακολουθέω 1, 2). In this sense he refers to Timothy having followed his teaching, etc.

Paul lists nine things that Timothy “followed,” prefacing the list with μου both for emphasis and also to indicate that it governs all that follows. The first seven are singular and are principles or concepts. The last two (in v. 11) are plural and give concrete examples of the seventh principle.

ἀγωγῇ** (a NT hapax, cf. LXX Est. 2:20; 2 Maccabees 11:24) is a comprehensive term indicating Paul’s “way of life,” his “conduct” (cf. 1 Tim. 4:12, with a different word, and the statement about Paul’s way of life in 1 Cor. 4:17). προθέσει (here only in Paul’s letters of a human, elsewhere of God) designates his “purpose” or the resolute plan for his ministry (cf. Acts 20:20–21, 24, 27; 1 Cor. 2:1–5).

Having mentioned these general characteristics, Paul next characterizes his life with the usual Christian trilogy “faith,” “love,” and “perseverance” (cf. Tit. 2:2), with “patience” sandwiched in as something much needed by one who teaches in difficult situations, as he has reminded Timothy (in 2:24, albeit with a different word) and will remind him again (in 4:2, with the same word as here). πίστει is used as elsewhere in the PE (cf. 1 Tim. 4:12; 6:11; 2 Tim. 2:22) of trust in or absolute dependence on God. μακροθυμίᾳ probably carries the sense of “forbearance, patience” toward others, which it also has in its other PE* occurrences (1 Tim. 1:16 [see the comments there]; 2 Tim. 4:2; here for the first time in the PE in a virtue list; cf. 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12) rather than its meaning of endurance, which would only anticipate ὑπομονῇ (see Trench, Synonyms, §53). Paul uses ἀγάπῃ (see 1 Tim. 1:5; it occurs repeatedly in lists in the PE, e.g., 1 Tim. 4:12; 6:11; Tit. 2:2; 2 Tim. 2:22), “love,” here, as he usually does, of love for humans (cf. especially 1 Cor. 13:1ff.). He exhibited before Timothy what he asked him to pursue (2:22) and what he said the Holy Spirit has provided (1:5). ὑπομονή expresses the “endurance, steadfastness, and perseverance” of one who lives in the midst of the difficulties of this life kept and strengthened by Christ while awaiting Christ’s return (see the other PE* occurrences, especially 1 Tim. 6:11; Tit. 2:2). Paul sums up in these words his ministry (teaching, conduct, and purpose) and his life (faith, patience, love, and perseverance).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 438–439.

-  3:11 With two plural nouns διωγμοῖς and παθήμασιν, and with ὑπήνεγκα, “I endured,” Paul makes concrete the reality of his ὑπομονή. διωγμοί** is used in the NT of “persecutions” suffered for religious reasons (Mt. 13:21; Mk. 4:17; 10:30; Acts 8:1; 13:50; Rom. 8:35; 2 Cor. 12:10; 2 Thes. 1:4). παθήματα means generally “that which is suffered or endured.” Used with τοῖς διωγμοῖς it refers to “sufferings” endured as a result of persecution (cf. 2 Cor. 1:6–7; W. Michaelis, TDNT V, 930ff.). The qualitative relative pronoun οἷα, “such as, what kinds of,” points to definite difficulties that Paul (μοι) experienced (ἐγένετο). It is neuter in agreement with its antecedent, τοῖς παθήμασιν. A second qualitative relative pronoun, masculine οἵους, agrees with διωγμούς, which follows it.

By repeating διωγμοί Paul focuses on “persecutions” and by naming certain towns he calls to mind actual events that Timothy “followed.” These events Paul “endured” or “bore up under” (ὑπήνεγκα, aorist of ὑποφέρω,** also in 1 Cor. 10:13; 1 Pet. 2:19) in Antioch, Iconium, and Lystra, as related in Acts (13:45, 50; 14:1–5, 19). These towns were in the area from which Timothy came, and Timothy was aware of these episodes when he agreed to join Paul in the ministry (Acts 16:1–6). Paul mentions these earliest persecutions rather than later ones, probably because he wants to remind Timothy of his commitment to the apostle and his ministry from the very beginning and that from the very beginning that ministry has involved persecutions.

Paul adds the note of triumph in the Lord that marks his accounts of suffering and persecution: καὶ ἐκ πάντων με ἐρρύσατο ὁ κύριος, “and out of them all the Lord delivered me” (words very close to Ps. 33:20 LXX; cf. Paul’s litany of difficulties and deliverances in 2 Cor. 4:7–9). He uses ἐκ in the sense of being delivered “out of” these persecutions, not in the sense of being kept “from” them. He rejoices because he has been brought through persecution and finally out of it (cf. “persecuted [διωκόμενοι] but not forsaken,” 2 Cor. 4:9).

ἐρρύσατο (aorist of ῥύομαι) means here “he delivered, rescued.” The deliverer is ὁ κύριος, Christ, the master whom Paul serves and who can and does preserve his servant (cf. 2:24 on who is in view with κύριος). Paul speaks in absolute terms with ἐκ πάντων, “out of them all.” In every instance the Lord delivered him. And even when the last episode comes and leads to death, the Lord will still deliver, for then, Paul says, the Lord “will deliver me from every evil deed and will bring me safely to his heavenly kingdom” (4:18, with v. 17 the other PE* uses of the verb). Paul thus ends this catalog of what Timothy has “followed” emphasizing persecutions and the mighty Lord who always delivers.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 439–440.

-  3:12 Paul now states a general principle regarding persecution and attaches it to what he has said about his own experiences of persecution with postpositive δέ and καί, which together have the force of “and also”: Just as Paul has endured persecutions so “also” this will be the case for Christians in general. πάντες … οἱ θέλοντες εὐσεβῶς ζῆν ἐν Χριστῷ Ἰησοῦ, “all who desire to live godly in Christ Jesus,” is not a designation of a subgroup of Christians who desire a more godly life but rather a description of real Christians in distinction from those who follow false teaching. εὐσεβῶς ζῆν, “to live godly,” is a description of the condition that grace brings about in the life of the one saved by Christ (cf. Tit. 2:11–12 and see the comments there for a discussion of these two terms). οἱ θέλοντες, “those desiring, those wanting,” is used with the verb to express the will, purpose, or resolve (cf. Heb. 13:18; BAGD s.v. 2; G. Schrenk, TDNT III, 49) of those who truly want to be godly, in contrast to those who have only the form of godliness (cf. v. 5).

The godly life desired is found ἐν Χριστῷ Ἰησοῦ, i.e., in a living relationship with Christ through faith in him (see especially 1 Tim. 1:14; Gal. 2:20). With “life in Christ Jesus” Paul recalls the introductory statement in this letter (the infinitive ζῆν here, the noun ζωή in 1:1; this combination elsewhere in Paul only in Rom. 6:11 [with the participle ζῶντας]). “All” (πάντες) so characterized means for Paul “all” Christians (for πάντες with a plural participle in Paul to designate all Christians cf. Rom. 1:7; 4:11; 1 Cor. 1:2; Eph. 6:24; 1 Thes. 1:7; 2 Thes. 1:10), as in 4:8.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 440–441.

 

6 For among them are ithose who creep into households and capture weak women, burdened with sins and led astray by various passions, 7 always learning and never able to jarrive at a knowledge of the truth. 8 Just as kJannes and Jambres lopposed Moses, so these men also oppose the truth, mmen corrupted in mind and ndisqualified regarding the faith. 9 But they will not get very far, for their folly will be plain to all, oas was that of those two men.

i [Titus 1:11]

j 1 Tim. 2:4

k Ex. 7:11

l [Acts 13:8]

m See 1 Tim. 6:5

n Titus 1:16

o Ex. 7:12; 8:18; 9:11

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 3:6–9.

6 그들 중에 남의 집에 가만히 들어가 어리석은 여자를 유인하는 자들이 있으니 그 여자는 죄를 중히 지고 여러 가지 욕심에 끌린 바 되어

7 항상 배우나 끝내 진리의 지식에 이를 수 없느니라

8 얀네와 얌브레가 모세를 대적한 것 같이 그들도 진리를 대적하니 이 사람들은 그 마음이 부패한 자요 믿음에 관하여는 버림 받은 자들이라

9 그러나 그들이 더 나아가지 못할 것은 저 두 사람이 된 것과 같이 그들의 어리석음이 드러날 것임이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 3:6–9.

-  3:6 Paul now turns to a subgroup of those he has just mentioned (ἐκ τούτων). γάρ indicates that this statement provides further explanation why Timothy must “avoid” such people. Present tense εἰσιν and ἐνδύνοντες speak of what is happening as Paul writes (see Ellicott) and provide another indication that the preceding future tense verbs do not apply only to a distant future.

What these false teachers do is described in the present tense participial clause. ἐνδύνοντες** (a NT hapax) can mean simply “entering,” but it is used here with a negative overtone so that “creeping in” (NASB), “worming in” (BAGD, NIV), or “making their way into” (RSV) expresses the nuance better (the same idea is found in Jude 4 [παρεισέδυσαν]; 2 Pet. 2:1; Gal. 2:4). They enter “houses” (for τὰς οἰκίας see 1 Tim. 5:13) “to capture weak women.” With the participle αἰχμαλωτίζοντες** (literal in Lk. 21:24; figurative in Rom. 7:23; 2 Cor. 10:5), “capturing,” Paul continues the military imagery that he used in 2:26.

Those whom the false teachers seek to capture are designated with γυναικάρια,** a diminutive of γυνή (and a NT hapax used with similar significance in extrabiblical literature [see BAGD]), literally “little women,” which is used here with a negative connotation. It is the immaturity and thus the weakness of these “childish women” that make them susceptible to the false teachers. Paul does not use the term to derogate women but to describe a situation involving particular women. That he uses a diminutive form shows that he is not intending to describe women in general.

The reason that these women are characterized as childish and weak is given in two qualifying participial clauses. The passive participle σεσωρευμένα** (the verb also in Rom 12:20, basically “heap or pile up”) means here “overwhelmed,” and its perfect tense specifies that this is a condition that these women are continually in (see Field, Notes). They are overwhelmed by their “sins” (ἁμαρτίαις, dative of means; elsewhere in the PE* in 1 Tim. 5:22, 23).

Not only are they overwhelmed by past sins, they are being continually led in the present (ἀγόμενα, present passive; cf. 1 Cor. 12:2) by a multitude of desires (ἐπιθυμίαις ποικίλαις, dative of means; on ἐπιθυμία see 1 Tim. 6:9; on its use with ποικίλος see Tit. 3:3). ἐπιθυμίαις is used here specifically of evil desires (as it usually is in the NT). These women’s desires are ποικίλαις, “manifold,” or “of various kinds.” That their consciences are burdened by past sins and their lives controlled by such desires puts them in a weakened condition and makes them vulnerable to false teachers who “capture” them as followers.

3:7 The condition these women

NASB New American Standard Bible

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIV New International Version

RSV Revised Standard Version

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 433–434.

-  3:7 The condition these women enter when they are thus captured is described as that of perpetual learners who never learn the truth. The neuter accusative plural participle μανθάνοντα (as does δυνάμενα) continues to refer to neuter accusative plural γυναικάρια, as did the previous participles, σεσωρευμένα and ἀγόμενα. They are “learning” from the instruction (μανθάνοντα) of these false teachers and are doing so “constantly” or “always” (πάντοτε, adverb of time in a negative sense here as in 1 Thes. 2:16).

Concomitant (καί) with this constant learning is the sad fact that they “never,” “never at all” (μηδέποτε,** a NT hapax and adverb of time, an intensifying negative compound [Robertson, Grammar, 1173], here as the opposite of πάντοτε) are able to come to the knowledge of the truth, which is the opposite of what would be expected of those who are “constantly learning.” The very falseness of the teaching itself makes them not “able” (δυνάμενα; cf. Mt. 23:15 and for the contrast 2 Tim. 3:15) to learn the truth.

εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, “to come to the knowledge of the truth,” is associated with being saved in 1 Tim. 2:4; εἰς ἐπίγνωσιν ἀληθείας is associated with repentance in 2 Tim. 2:25; and ἐπίγνωσις ἀληθείας is associated in Tit. 1:1 with the faith of God’s chosen and with godliness (these are the other three occurrences of ἐπίγνωσις ἀληθείας** in the PE [see the comments on each passage: 1 Tim. 2:4; 2 Tim. 2:25; Tit. 1:1], which appears elsewhere in the NT only in Heb. 10:26). ἐπίγνωσις ἀληθείας presents “the content of Christianity as the absolute truth” (BAGD s.v. ἀλήθεια 2b). “To come into” that knowledge is to acknowledge and embrace the truth of the gospel and be converted by it so that the things associated with this phrase in the other PE occurrences (repentance, faith, being saved, living in godliness) become a reality in one’s life. The terrible consequence of the false teaching is that these women, who are so burdened, never really learn the truth that can make them free.

3:8 Paul turns to the false tea

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 434.

성경에는 이들의 이름이 등장하지 않는다. 하지만 유대 문헌이나 초대 그리스도교 문헌에서 등장한다. 요나단 탈굼이나 외경에 의하면 이들은  출애굽 당시 모세를 대적했던 애굽의 마술사들의 이름이라고 나온다. 얀네는 아람어로 ‘유혹하는 자’, 암브레는 ‘반란을 일으키는 자’라는 의미를 지닌다. 이들 문헌에서는 얀네와 얌브레는 사기꾼으로 모세의 기적을 보고 자신들이 이스라엘의 출애굽을 막을 수 없다는 사실을 깨달은 후 유대교로 개종하여 이스라엘 백성들 속에서 그들의 파멸을 촉박시키기로 작정했다고 말한다. 실제로 유대인의 전승에 따르면 이스라엘 백성들을 설득해서 그들로 하여금 금송아지를 만들게 하고 거기에 절하게 만든 장본인이 이들이었다고 한다. 얀네와 얌브레게 모세를 대적하여 이스라엘을 잘못된 길로 인도한 것과 같이 바울과 디모데의 가르침을 반대하여 사람들을 거짓의 길로 인도한다는 점에서 당시 거짓 교사들이 얀네와 얌브레와 같이 거짓을 전하는 사기꾼이요, 하나님의 백성들 사이에 가만히 들어와 교회를 파괴하는 이들의 실상을 고발하고 있는 것이다. 

There is another sect, also, of adepts in the magic art, who derive their origin from Moses,16946 Jannes,16947 and Lotapea,16948 Jews by birth,16949 but many thousand years posterior to Zoroaster: and as much more recent, again, is the branch of magic cultivated in Cyprus.16950 In the time, too, of Alexander the Great, this profession received no small accession to its credit from the influence of a second Osthanes, who had the honour of accompanying that prince in his expeditions, and who, evidently, beyond all doubt, travelled16951 over every part of the world.

16946 Moses, no doubt, was represented by the Egyptian priesthood as a magician, in reference more particularly to the miracles wrought by him before Pharaoh. From them the Greeks would receive the notion.

16947 In 2 Tim. iii. 8, we find the words, “Now as Jannes and Jambres withstood Moses, so do these also resist the truth.” Eusebius, in his Prœ paratio Evangeliea, B. ix., states that Jannes and Jambres, or Mambres, were the names of Egyptian writers, who practised Magic, and opposed Moses before Pharaoh. This contest was probably represented by the Egyptian priesthood as merely a dispute between two antagonistic schools of Magic.

16948 Of this person nothing is known. The former editions mostly have “Jotapea.” “Jotapata” was the name of a town in Syria, the birthplace of Josephus.

16949 He is mistaken here as to the nation to which Jannes belonged.

16950 By some it has been supposed that this bears reference to Christianity, as introduced into Cyprus by the Apostle Barnabas Owing to the miracles wrought in the infancy of the Church, the religion of the Christians was very generally looked upon as a sort of Magic. The point is very doubtful.

16951 His itinerary, Ajasson remarks, would have been a great curiosity.

 Pliny the Elder, The Natural History, ed. John Bostock (Medford, MA: Taylor and Francis, Red Lion Court, Fleet Street, 1855), 5425.

‘마음’으로 번역된 ‘누스’는 오늘 우리가 생각하는 정서의 자리만이 아니다. 히브리인들에게 있어서 마음은 인간의 지성과 감성과 의지등 인간의 전인격의 좌소이다. 그런데 거짓 교사들의 경우 이 전인격의 자리인 마음이 부패한 것이다. ‘부패한 자’로 번역된 ‘카텝다르메노이’는 강조를 나타내는 접두어 ‘카타’와 ‘파괴하다, 멸망시키다’란 의미의 ‘프테이로’의 합성어로 ‘완전히 파괴하다’라는 ‘카탑데이로’의 현재 완료 분사형이다. 현재 완료 시제가 사용된 것은 과거로부터 현재에 이르기까지 계속 이러한 상태가 있었음을 보여준다. 

둘째 이들은 믿음에 관하여 버리운 자들이다. ‘믿음, 피스틴’은 일차적으로 ‘예수 그리스도에 대한 믿음’이며 나아가 ‘그리스도교 전반에 대한 객관적인 믿음’을 의미한다. ‘버리운 자들이라’로 번역된 ‘아도키모이’의 원형 ‘아도키모스’는 부정 불변사 ‘아’와 ‘시험에 통과해서 인정된’이란 의미를 지닌 ‘도키모스’의 합성어로 ‘실패한, 자격을 잃은, 타락한’이라는 의미인데 여기서는 ‘시험에서 탈락되어 인정되지 못한’ 의미이다.  ‘조사하다, 검증하다’라는 의미의 동사 ‘도키마조’는 마치 국무위원에 대한 인사 검증, 혹은 금과 은이 풀무불을 통과하여 순금, 순은 인지를 테스트하는 것을 의미한다(잠 27:21). 거짓 교사들의 믿음은 불순한 금속을 섞어서 만들어진 주화와 같은 것이어서 검증을 통과하지 못하기에 이러한 위조 지폐는 폐기되어야 마땅한 것이다. 

). There is some ambiguity in the combination δοκιμάζειν τὰ διαφέροντα (Rom 2:18; Phil 1:10), which could mean “to examine [discover, determine] the things that make a difference” or, more prob., “to approve of what is superior” (NIV; the NRSV gives a third option, “determine what is best”).

In at least one passage (2 Cor 8:2), the noun δοκιμή has what may be regarded as an active meaning, “act/process of testing, trial, ordeal” (perhaps also 2:9 [NRSV, “to test you”; but NIV, “to see if you would stand the test”]; 9:13 [NRSV, “through the testing of this ministry”; but NIV, “the service by which you have proved yourselves”]; 13:3 [where the usual rendering “proof” could be understood as either act. or pass.]). Otherwise it has a passive nuance, i.e., the result of having been tested, and in these cases the rendering “[tested/proven] character” is sometimes appropriate (Rom 5:4; Phil 2:22). The rare noun δοκίμιον occurs only in the phrase τὸ δοκίμιον ὑμῶν τῆς πίστεως, used in both Jas 1:3 and 1 Pet 1:7 (letters that share various similarities), but with differing nuances. In the former, which has πειρασμός in the background (Jas 1:2), the sense is clearly active, referring to the testing of the believer’s faith as a process that “produces perseverance.” In 1 Pet 1:7, however, the author describes the result of the trial: “so that the proven genuineness of your faith … may result [lit., may be found] in praise, glory and honor”; here Peter, under OT influence, compares this experience with gold that is “tested/refined [δοκιμαζομένου] by fire.”

2 Theological teaching. (a) The passages of Scripture that speak of testing, trial, recognition, and rejection are addressed specifically to those who are part of the church. In Heb 6:8 the figure of a “worthless” (ἀδόκιμος) land illustrates the failure to bear the fruit of repentance and faith (the context is apostasy, 6:4–6; cf. ἀποδοκιμάζω in 12:17).

(b) What matters in testing is that we use God’s gifts aright. Timothy, to whom the word of truth had been entrusted, was to show himself as an approved worker (2 Tim 2:15) by faithful preaching. On the other hand, those who do not honor God according to the knowledge granted them, who reject knowing him (οὐκ ἐδοκίμασαν τὸν θεόν ἔχειν ἐν ἐπιγνώσει, lit., “did not approve of retaining God in their knowledge”), are given over to a base mind (ἀδόκιμον νοῦν) and to improper conduct as a punishment (Rom 1:28).

(c) God himself tests and passes judgment on the day of judgment. Paul   1권, 759쪽  declares in 1 Cor 3:13 that all service for the church and all the fruit borne by it are subjected to God’s testing and verdict in the fire of judgment. The determining factors will be whether faith was created (3:5) and the church built up (3:10). Those who have stood the test in faith will receive eternal life as the victor’s crown (Jas 1:12).

(d) This test is taking place already in this life. God even now shows himself as the tester of human hearts (1 Thess 2:4). So the whole of a Christian’s life is subject to the testing scrutiny of God. All depends on our being found as “approved in Christ” (Rom 16:10; NIV 2011 ed., “whose fidelity to Christ has stood the test”). Paul submitted himself to the judgment of God, not to that of human beings (1 Cor 9:27; cf. 4:3–5), even though they can and should recognize when someone has stood the test (2 Cor 13:3; Phil 2:22). The content and goal of Paul’s pastoral care of the individual and community is that they should be found obedient (2 Cor 2:9).

(e) That one has stood the test is manifested in various ways. (i) By a serious effort to know the will of God. The gift of the Holy Spirit enables us to recognize God’s will (Rom 12:2) and to test what is well-pleasing to God (Phil 1:10; Eph 5:10) and what is best (1 Thess 5:21). The gift of testing and distinguishing of the spirits (1 John 4:1) is also part of the Christian’s duty. (ii) By one’s loyalty to God. The vb. δοκιμάζω is used side-by-side with πειράζω G4279 and ἐπιγινώσκω (see γινώσκω G1182) in 2 Cor 13:5 so as to move the Corinthians to the crucial task of testing their own faithfulness. (iii) By love to one’s neighbor. In the instructions regarding the collection (2 Cor 9:13), Paul writes that because of the Corinthians’ “testing” (or proving themselves) in this service many praise God. (iv) By holding fast to hope in the midst of tribulation. The church is exposed to attacks from within and without, from satanic powers and godless people. It lives by faith, not by sight. In this position willed by God it maintains its living hope by remaining under God’s hand, by the overflowing of the riches given by God and of the goodness created by the Spirit to others (2 Cor 8:2), by patience (Jas 1:2–3), and by overcoming temptations (1 Pet 1:6–7).

TDNT 2:255–60; EDNT 1:341–43; Spicq 1:353–61; TDOT 2:69–72; 2:475–79; NIDOTTE 1:636–38; 3:847–53.

i.e. id est (that is)

lit. literal(ly), literature

cf. confer (compare)

cf. confer (compare)

TDNT Theological Dictionary of the New Testament, ed. G. Kittel and G. Friedrich, transl. G. W. Bromiley, 10 vols. (1964–76)

EDNT Exegetical Dictionary of the New Testament, ed. H. Balz and G. Schneider, 3 vols. (1990–93)

Spicq C. Spicq, Theological Lexicon of the New Testament, transl. and ed. J. D. Ernest, 3 vols. (1994)

TDOT Theological Dictionary of the Old Testament, ed. G. J. Botterweck et al., transl. J. T. Willis et al., 15 vols. (1974–2006)

NIDOTTE The New International Dictionary of Old Testament Theology and Exegesis, ed. W. Van Gemeren, 5 vols. (1997)

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 758–759.

-  3:8 Paul turns to the false teachers, as is evidenced by the subject matter itself, by the use of masculine οὗτοι, and by the use of ἄνθρωποι in its more restricted masculine sense (cf. 2:2). He likens them to “Jannes and Jambres” who opposed Moses and says that they also oppose the truth because of their depraved minds.

δέ ties this verse to v. 6 as further grounds for the command in v. 5b and prepares the way for the comparison applied to the false teachers by οὕτως καί. The adverbial accusative τρόπον is the antecedent of ὅν, with which it is incorporated in the relative clause (Robertson). The phrase indicates a comparison, “in the manner in which,” i.e., “(just) as” (BAGD s.v. τρόπος 1; cf. BDF §475.3; ὃν τρόπον** elsewhere in the NT in Mt. 23:37; Lk. 13:34; Acts 1:11; 7:28; 15:11; 27:25).

The Egyptian sorcerers who opposed Moses before Pharaoh (Ex. 7:11ff., 22) were called Ἰάννης and Ἰαμβρῆς in Jewish writings (e.g., Targum Ps.-Jonathan 1.3; 7.2; at an earlier date in CD 5:17–19). The names were also widely known in pagan writings (e.g., Pliny, Natural History 30.1.11), so Paul’s reference to them would have presented no problem for the church at Ephesus (especially not for the false teachers, with their interest in genealogies [1 Tim. 1:4]). Even though the names do not occur in the OT text, there is no reason to doubt the reliability of the Jewish tradition (so Ellicott; for further discussion of the names and references to primary and secondary literature see BAGD; H. Odeberg, TDNT III, 192f.; Str-B III, 660–64; McNamara, NT and Palestinian Targum, 82–96).

Paul appeals to the OT episode to illustrate the point he is making about the false teachers (cf. 1 Cor. 10:4). Both groups take the same sort of action. Just as the sorcerers “opposed” (ἀντέστησαν, aorist) Moses in the past, so also the false teachers now “oppose” (ἀνθίστανται, present) “the truth” (both verb forms from ἀνθίστημι, which basically means “set oneself against”). Moses (Μωϋσεῖ, the dative required by the verb) is referred to 10x by name in Paul’s letters. In the Corinthian correspondence, as here, the references are with one exception to events in Moses’ life (1 Cor. 10:2; 2 Cor. 3:7, 13, 15). Here, even though in the first instance a person is opposed and in the second the truth is opposed, the two episodes are analogous in that opposition to Moses was really opposition to the truth of Moses’ message (cf. Ex. 7:2, 13 with Ex. 8:18–19).

With the adv. οὕτως, “so,” corresponding to the correlative ὃν τρόπον and strengthened in its comparative force by adverbial καί, “also,” what has been said about Jannes and Jambres is applied to the false teachers. The latter are referred to in the demonstrative pronoun οὗτοι, “these,” the antecedent of which is οἱ ἐνδύνοντες … καὶ αἰχμαλωτίζοντες (v. 6). That which they oppose is ἀληθείᾳ, “truth,” the truth of the gospel (cf. ἐπίγνωσιν ἀληθείας in v. 7). Paul has used ἀλήθεια five times already in this letter (2:15, 18, 25; 3:7, 8) and will use it for the last time in 4:4.

The explanation for their opposition is given in the first of two participial clauses: These “men” (ἄνθρωποι in its distinctly masculine sense following masculine οὗτοι; see 2:2) are κατεφθαρμένοι τὸν νοῦν. νοῦς, “mind,” is used here as elsewhere in the PE* (1 Tim. 6:5 [see the comments there]; Tit. 1:15) “as the sum total of the whole mental and moral state of being” (BAGD s.v. 3; cf. J. Behm, TDNT IV, 948ff.). Here τὸν νοῦν is accusative of respect (BDF §159.3; Robertson, Grammar, 486) with the perfect passive participle κατεφθαρμένοι (from καταφθείρω,** 2 Pet. 2:12): With respect to their minds, these teachers have been “ruined” or “corrupted” (see 1 Tim. 6:5), with the passive perhaps an allusion to the devil’s activity (cf. 2:26 and the related verb διαφθείρω of the evil one in 2 Cor. 11:3).

The second participial clause gives the result of all this: The false teachers are ἀδόκιμοι (see Tit. 1:16; the opposite of δόκιμον in 2 Tim. 2:15), i.e., those who have “not stood the test” and are therefore “rejected” “with respect to” (περί; cf. 2:18) “the faith” (τὴν πίστιν, used here as in 2:18 and 1 Tim. 1:19; see the comments especially on the latter), i.e., the faith relationship with God.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

Str-B H. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch I–V. 3rd ed., München, 1956.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 434–436.

NIV는 이를 'their folly will be clear to everyone.’로 ESV는 이를 ' for their folly will be plain to all’로 번역했다. 

-  3:9 Here Paul encourages Timothy by reminding him of the outcome that will meet the false teachers as it met Moses’ opponents. In contrast (ἀλλά, Ellicott suggests “notwithstanding”) with what he has written about their inroads into households, he wants Timothy to know that their impact will not continue because the “folly” of what they teach will become “obvious to everyone.” With οὐ προκόψουσιν ἐπὶ πλεῖον, “they will not advance farther,” Paul uses the same idiom that he used without the negative in 2:16 (see the comments there).

γάρ indicates that the second clause of this verse states the grounds for the first clause. ἡ ἄνοια αὐτῶν, “their folly,” refers to the teaching of the false teachers. The best understanding of this phrase is gained from Paul’s earlier appraisal of one aspect of the teaching: “They do not understand either what they are saying or the matters about which they make confident assertions” (1 Tim. 1:7). The reason that they will not advance further is that their folly will be “quite evident,” i.e., “plain” and “conspicuous” (ἔκδηλος, a NT hapax; cf. LSJM) to “all” (πᾶσιν) who are exposed to it (cf. πάντες in 1 Tim. 4:15; 2 Tim. 2:24).

Paul makes his point by comparing (ὡς) the false teachers to Moses’ opponents and by reminding Timothy that this happened with them “also” (καί): ὡς καὶ ἡ ἐκείνων ἐγένετο, literally “as also that of those came to be.” ἡ recalls ἡ ἄνοια (see BAGD s.v. 9). The demonstrative pronoun ἐκείνων, denoting a remoter object, refers back to Ἰάννης καὶ Ἰαμβρῆς, the subject in v. 8. ἐγένετο, “became,” is used with the adjective ἔκδηλος understood from the preceding clause. Paul says, therefore, that the folly of those men (Jannes and Jambres) also became evident to all. He is apparently referring to the failure of these opponents of Moses to repeat all the miracles that he brought about, which they sought to do to discount his message (e.g., Ex. 8:18–19 and especially 9:11). Thus it eventually became evident that their message was not true and was not to be followed. Paul says that the same will happen with regard to the false teachers at Ephesus.

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 436–437.