하나님나라를 꿈꾸며(Kingdom of God)

2 You then, wmy child, xbe strengthened by the grace that is in Christ Jesus, 2 and ywhat you have heard from me in the presence of many witnesses zentrust to faithful men,1 awho will be able to teach others also.

w See ch. 1:2

x See Eph. 6:10

y ch. 1:13

z 1 Tim. 1:18

1 The Greek word anthropoi can refer to both men and women, depending on the context

a [Titus 1:5]

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

2 내 아들아 그러므로 너는 그리스도 예수 안에 있는 은혜 가운데서 강하고

2 또 네가 많은 증인 앞에서 내게 들은 바를 충성된 사람들에게 부탁하라 그들이 또 다른 사람들을 가르칠 수 있으리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:1–2.

τέκνον -ου, τό; (teknon), 명사. 아이, 자손. 히브리어 등가: בֵּן 1 (119). 아람어 등가: בַּר 2 (1).

1. 아이 — 때로 전체적으로 자녀라고 불리는 나이를 막론한 아들이나 딸.  다음을 참고하십시오 υἱός. 관련 주제: 아이; 자손.

롬 9:8 τὰ τέκνα τῆς σαρκὸς

갈 4:27 ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον

벧전 1:14 ὡς τέκνα ὑπακοῆς,

요일 3:1 τέκνα θεοῦ

요일 3:10 ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ

2. 아이 (어린)† — 남성이든 여성이든 (대개)사춘기 이전에 있는 사람. 때로 사춘기에 있는 사람을 그렇게 부르기도 한다. 관련 주제: 아이.

고후 6:13 ὡς τέκνοις

3. 아이 (애정) — 사랑받는 것을 나타내는 기술적인 용어. 자녀를 향한 돌봄과 양육을 가리킬 것이다. 관련 주제: 아이; 딸.

딤전 1:2 Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει·

딤후 1:2 Τιμοθέῳ ἀγαπητῷ τέκνῳ·

딛 1:4 Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν·

몬 10 τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς

요삼 4 ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθείᾳ

4. 사람 (범주)† — 특정한 계층이나 그룹에 속한 사람; 대개 해당 계층이나 그룹에 종속된 개념을 갖는다.  다음을 참고하십시오 υἱός.

마 23:37|| ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν

눅 13:34|| ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν

눅 19:44 καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου

요일 3:10 καὶ τὰ τέκνα τοῦ

계 2:23 τὰ τέκνα αὐτῆς

5. 아이 (종류) — 몇 가지 일반적인 특성에 의해 구별 하는 것 들 또는 품질 (그것의 headword에서 파생 된);의 카테고리 headword의 자식으로 이해.

갈 4:25 δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς·

엡 2:3 καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ

요이 1 Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις

요이 4 Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων

요이 13 Ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου

6. 아브라함의 후손 (영적)† — 아브라함이 받은 약속과 복을 물려 받는 적법한 후사으로 여겨지는 사람; 아마도 특별히 아브라함이 가졌던 것과 같은 믿음으로 특징되는.

롬 9:7 οὐδʼ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα,

7. 후손 ⇔ 아이† — 부모의 직계로 이해되는 후손. 관련 주제: 아이.

마 3:9|| τούτων ἐγεῖραι τέκνα τῷ

눅 3:8|| τούτων ἐγεῖραι τέκνα τῷ

요 8:39 τέκνα τοῦ Ἀβραάμ

행 13:33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις

1. 아브라함의 후손 (영적)† — 아브라함이 받은 약속과 복을 물려 받는 적법한 후사으로 여겨지는 사람; 아마도 특별히 아브라함이 가졌던 것과 같은 믿음으로 특징되는.  다음을 참고하십시오 υἱός.

마 3:9|| τούτων ἐγεῖραι τέκνα τῷ

눅 3:8|| τούτων ἐγεῖραι τέκνα τῷ

• 창 3:16; 창 17:16; 삼상 3:16; 시 33:12; 지혜 16:21; 욜 2:23; 슥 9:13; 사 30:1; 사 63:8; 렘 38:17; 1마카 1:38

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 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).

바울은 자신의 사랑하는 영적 아들인 디모데에게 강하라고 권면한다. ‘강하고’로 번역된 ‘엔뒤나무’는 강조를 나타내는 접두어 ‘엔’과 ‘힘을 주다, 강하게 하다’라는 의미의 동사 ‘뒤나모오’의 합성어로 ‘권능을 부여하다, 활력을 줄어넣다’라는 ‘엔뒤나모오’의 현재 수동태 명령형이다(롬 4:20; 빌 4:13; 엡 6:10). 현재 시제가 쓰인 것은 삶 가운데 항상 강해야 할 것을 보여주고, 수동태가 쓰인 것은 강함의 원천이 디모데 자신에게 있는 것이 아니라 외부에 있으므로 디모데는 단지 이 힘에 자신을 맡기면 된다는 의미를 함축한다. 여기서 디모데가 자신을 맡길 힘의 원천은 바로 ‘그리스도 예수’이다. 앞서 딤전 1:12에서 바울은 ‘자신을 능하게 하신 이가 바로 그리스도 예수’임을 밝힌바 있다. 바로 자신을 능하게 하신 주께서 디모데를 능하게 하실 것을 믿음으로 이를 권면하고 있는 것이다. 

 

‘그리스도 예수 안에 있는 은혜 속에서’, 본절에는 ‘엔’이라는 전치사가 2번 사용된다. 이는 ‘~안에’라는 의미로 영역과 범위를 나타내는 표현이다. 디모데가 권능으로 강해지는 것은 그리스도 예수 ‘안에’ 있는 은혜의 ‘영역과 그 범위 가운데서’ 이루어짐을 보여준다. 디모데가 강해지는 것은 자신의 힘이나 노력에 의해서가 아니라 오직 그리스도께서 값없이 주시는 은혜의 선물로 이루어지는 것이다. 은혜가 그리스도 ‘안에’ 있다는 것은 이 선물인 은혜 역시 그리스도께로부터 말미암는다는 것과 모든 성도의 힘의 원천이 바로 그리스도라는 사실을 분명하게 드러낸다. 

 

-  2:1 σύ, “you,” is an emphatic personal address to Timothy. With οὖν, it contrasts him with those in Asia who turned away from Paul (1:15) and compares him with Paul and Onesiphorus (1:16–18). οὖν, “therefore,” an inferential particle introducing the following exhortation (cf. 1:8), denotes that the exhortation is required because of what can be inferred from what precedes it. Thus it harkens back to two elements: the imperatives of vv. 8, 13–14 to suffer for the gospel, to retain the standard of sound words, and to guard the deposit, which all necessitate the enabling power of Christ’s grace, and the defection of some (1:15) and the difficulties faced by those who remain faithful (1:16–18). These difficulties also make that power necessary. τέκνον μου (see 1 Tim. 1:2), “my child,” a warm personal appeal to Timothy’s spiritual relationship to Paul, adds the ever-present personal dimension to the robust imperative that follows (and to the imperative in v. 3).

Paul exhorts Timothy with the present passive imperative of ἐνδυναμόω, a verb that means in the passive “be strengthened,” and thus also “become strong,” and that is consistently used in the NT of spiritual strength (7x in the NT, all but one in Paul). The present tense indicates Timothy’s need for continual dependence on God, i.e., “keep on being strengthened.”

ἐν with τῇ χάριτι is, as Kelly says, “probably instrumental: ‘by means of,’ or ‘in the power of.’ ” The repeated τῇ before ἐν Χριστῷ Ἰησοῦ indicates that this phrase modifies χάριτι and signifies that the “grace” is that found in Christ and in union with him (for ἐν Χριστῷ Ἰησοῦ in this letter see 1:1, 13; 2:10; 3:12, 15 and especially 1:9, where the phrase is used with χάριν; for an overview on the use of ἐν Χριστῷ and literature see M. Harris, NIDNTT III, 1192). This is in accord with most of the other Pauline occurrences of ἐνδυναμόω, where the one doing the strengthening is the κύριος (Eph. 6:10; 2 Tim. 4:17) or Χριστὸς Ἰησοῦς (2 Tim. 2:1) or simply ὁ ἐνδυναμῶν με (Phil. 4:13: “he who strengthens me”). χάρις is that which strengthens one to live the Christian life and to accomplish what God asks, whether it be in doing some activity or in bearing suffering. χάρις is God’s gracious enabling power (cf. 2 Cor. 9:8; Tit. 2:11–14).

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), 389.

 

2절) 본절은 제자훈련의 중요한 원리를 다루고 있다. 

앞서 디모데에게 그리스도 안에 있는 은혜 속에 강해질 것을 권면한 이후에 바울은 ‘많은 증인 앞에서 바울에게 들은 바를 충성된 사람들에게 부탁’하고 있다. ‘앞에서’로 번역된 ‘디아’는 문자적으로 ‘~를 통하여’라는 뜻의 전치사이다. 그래서 이 표현은 ‘많은 증인들을 통하여 지지되는’이라는 의미이다. 여기서 언급되는 ‘많은 증인’은 단순한 구경꾼이 아니라 상당한 영향력을 지닌 증언자들로 디모데가 안수 받을 당시에 그에게 복음 사역을 위탁한 ‘장로의 회’일수도 있고, ‘디모데의 어머니나 외조모 및 바울과는 관련이 없는 다른 복음 전도자들’일 수도 있다. 

여기서 바울은 자신을 통해서만 디모데가 복음을 들은 것이 아니라 많은 증인을 통해서 들었다는 사실을 증언하고 있는 것이다. 이처럼 자신이 디모데에게 전수한 복음의 진리가 자신만을 통해 전해져야하는 배타적인 전유물이 아니라는 사실을 보여주고 있다. 결국 이 내용은 ‘디아’라는 표현을 어떻게 번역하느냐에따라 달라질 수 있다. 단순히 ‘~사이에서, 앞에서’라는 의미라면 바울은 디모데가 많은 증인들이 보고 있는 그 앞에서 복음을 충성된 사람들에게 부탁하라고 말한다는 의미가 된다. 

 

‘충성된 사람들에게 부탁하라’, 디모데의 경우 ‘많은 증인을 통하여, 많은 증인이 보는 앞에서’이루어졌다. 이는 디모데가 복음이 진리라는 사실을 자신만이 아닌 여러 사람과 공유해야함을 보여준다. 바울은 이러한 배경에서 디모데에게 자신에게서 들은바를 충성된 사람들에게 부탁하라고 권면하고 있다. 한글 번역에는 ‘타우타’가 번역되지 않았는데 ‘이것들을’에 해당하는 ‘타우타를 번역하는 것이 더 적합하다. 여기서 ‘부탁하라’로 번역된 ‘파라두’는 본래 ‘옆에 세우다, 위탁하다’라는 의미의 ‘파라티데미’의 명령형으로 앞선 1:12, 14절에서 사용된바 있다. 스토트는 ‘나의 의탁한 것이 실제로 너의 의탁한 것이 되며 그리고 내게 맡겨진 것이 이제는 네게 맡겨진 진리가 된다’라는 사실을 표현하는 것이라고 말했다. 기독교는 이렇게 복음의 위탁과 의뢰의 전승으로, 제자훈련을 통해서 이루어진다라고 할 수 있다. 그렇기에 이 복음의 진리를 부탁하는 일은 함부로, 아무에게나 무분별하게 맡겨져서는 안된다. 그래서 바울은 여기서 디모데에게 이것들을(타우타) 다른 사람이 아닌 ‘충성된 사람들에게’ 부탁하라고 권면하는 것이다. 

‘충성된 사람들에게’로 번역된 ‘피스토이스 안드로포이스’는 직역하면 ‘신실한 사람들, 믿음직한 사람들’이다. 기독교의 복음의 진리는 믿음직한 사람들로부터 다른 사람들에게로 이어진다. 이것이 바로 복음 전수, 제자훈련이다. 마찬가지로 ‘다른 사람들’역시 무분별한 사람이 아니라 진리를 위탁받은 믿음직한 사람들과 같은 부류의 사람들이다. 이처럼 충성된 사람들에게서 다른 충성된 사람들에게로 복음은 전수된다. 우리에게 전달된 복음은 바로 이런 연결 고리를 통해서 이어져온 것이고 우리들도 이를 계속해서 이어나가야 하는 것이다. 

2:2 Paul combines with the need for personal spiritual strength (v. 1) the need to handle rightly and communicate faithfully the apostolic message (cf. 1:6–8, 13–14; 1 Tim. 4:6–16, especially v. 16, where this combination is succinctly stated). Timothy is to “entrust” to “faithful men” what he has “heard” from Paul, ἃ ἤκουσας παρʼ ἐμοῦ (cf. 1:13). Paul uses ἀκούω to refer to his apostolic message because that message was so often given in oral preaching and teaching (for ἀκούω in this sense see Rom. 10:14, 18; 2 Cor. 12:6; Eph. 1:13; 4:21; especially Phil. 4:9; Col. 1:6, 23; 1 Tim. 4:16; 2 Tim. 4:17).

Paul refers to this message with the indefinite plural relative pronoun ἅ, which is appropriately rendered by the broad and indefinite terms “what” (RSV) or “the things [which]” (NIV, NASB) and which includes all of his teaching (cf. 1:13–14). He has made explicit this sense of the authority and permanent significance of his words on several earlier occasions (cf. 1 Thes. 2:13). He speaks of his teaching as “tradition(s)” (παράδοσις) received from him and to be held and followed by Christians (2 Thes. 2:15; 3:6–7) and commends the Corinthians for holding firmly to the “traditions” just as he delivered them (1 Cor. 11:2). He says of the things that he writes that they “are the Lord’s commandment” (1 Cor. 14:37) and requires that his letters be read and shared with other churches (1 Thes. 5:27; Col. 4:16). So it comes as no surprise that what he has done throughout his ministry he now requires Timothy to do, i.e., to see that that teaching be faithfully entrusted to “faithful men.”

Paul qualifies his statement about “the things that you have heard from me” with διὰ πολλῶν μαρτύρων. It is not immediately clear what these words mean. Some have suggested that διά be understood as “through” and that Paul is saying that Timothy has received Paul’s message “through” the teaching and ministry of others. But that seems unlikely since Timothy has so often been with Paul and because it does little justice to the meaning of μαρτύρων, “witnesses.”

Chrysostom (and others since him) suggested that διά be understood, instead, in the sense of “in the presence of” and that the μαρτύρων bear witness to what was taught and who received the teaching (for this meaning of διά see Lock; BAGD s.v. A.III.2a; Chrysostom wrote: “You did not hear in secret or privately, but in the presence of many, with all openness of speech”). Within this view, it is suggested that “witnesses” refers to those present at Timothy’s “ordination” (1 Tim. 4:14; 2 Tim. 1:6) and that they bear witness to the fact that then and there Paul instructed him and entrusted to him the “sound words.” Appeal is made to the fact that the only other occurrence of the phrase “many witnesses” (πολλῶν μαρτύρων) is found in such a setting (1 Tim. 6:12). It is doubtful, however, that Paul has this exclusively in view because not all of what Timothy heard from Paul was communicated to Timothy on that occasion.

This consideration has brought many to the probably correct position that the phrase is used in a wider sense (but not one that excludes the occasion of ordination). In that wider sense the witnesses (likely fellow ministers of Paul and Timothy) testify to the “soundness” of those words and to the fact that those words are the truth of God that should be passed on. That the witnesses are “many” also testifies to the truth that Paul has proclaimed those words openly and publicly (cf. Acts 20:20, 27). It is a public teaching testified to and known not just by Timothy or by some few friends and colleagues but by “many witnesses” (πολλῶν μαρτύρων, πολλῶν in the sense of “numerous,” BAGD s.v. πολύς I.1aα; cf. Gal. 2:6–9).

ταῦτα, “these things,” in the next clause refers back to ἃ ἤκουσας κτλ., to that which Timothy has heard from Paul. Plural ταῦτα emphasizes that Paul wants all that he has taught to be passed on. παράθου is second aorist middle imperative of παρατίθημι, which is used in the NT in the middle with the meaning “entrust” (Lk. 12:28; 23:46; Acts 14:23; 20:32; 1 Tim. 1:18; 1 Pet. 4:19). Timothy is to “entrust” “these things” “for safekeeping” and for “transmission to others” (BAGD s.v. 2b α).

That safekeeping is, indeed, in mind is signaled by the designation of those to whom “these things” are to be entrusted as πιστοῖς, “faithful.” πιστοῖς is not used in this setting to designate them as “believing” (which is assumed) but as “trustworthy” and “dependable,” ones to whom one can “entrust” such important truths. This imagery is seen also in 1 Cor. 4:1–2, where Paul speaks of himself, Apollos, and Cephas as “stewards of God’s mysteries” (and in Tit. 1:7 he calls the presbyters/overseers “stewards”). In 1 Cor. 4:1–2, 17 Paul’s faithfulness consists in his rightly communicating the mysteries of God and Timothy’s in his faithfully handing on the public teaching of the apostle (that which he teaches “everywhere in every church”). The context signifies that this significance is intended here also. This point is important because there are those who are in opposition to the truth (v. 25), who will turn away from the truth and not endure sound doctrine (4:3–4). Furthermore, there are leaders who will oppose the truth (3:8) and who go astray from the truth (2:18). In such a setting, it is imperative that those to whom the teachings of the apostle are entrusted (to pass them on to others) be “faithful.” Faithfulness negatively consists in their not losing, neglecting, ignoring, or falsifying (like the false teachers mentioned in this letter) what Paul has said, and positively consists of their “handling accurately the word of truth” (2:15).

These “faithful” ones were men. Their task was “to teach” an audience that included the entire church, a task forbidden to women because of the men in the audience (1 Tim. 2:12; cf. 1 Cor. 14:34ff.). These presbyters/overseers were required to be men in view of their duty to rule over their own households (1 Tim. 3:4–5; cf. Eph. 5:22ff.; 6:4; Col. 3:21). Therefore, ἄνθρωπος is used here, as on occasion elsewhere in the NT (Mt. 19:5; 1 Cor. 7:1; Eph. 5:31) and in the LXX (1 Esdras 9:40; Tobit 6:7) and other literature, of “ ‘man, adult male’ … in contrast to a woman” (BAGD s.v. 2bα; cf. 2 Tim. 3:8) rather than in its more general sense. As elsewhere in the NT the plural is used of those who bear this teaching responsibility (cf. 1 Tim. 5:17; 1 Thes. 5:12, 13; Eph. 4:11; Phil. 1:1; Acts 14:23; 20:17, 28).

Timothy is to entrust what he has heard from Paul to others marked by their ability to teach others (cf. Ellicott; BAGD s.v. ὅστις 2). Their teaching activity is future (future ἔσονται) in that it takes place after they have been entrusted with Paul’s teachings. ἱκανοί (cf. 1 Cor. 15:9; 2 Cor. 2:16; 3:5) is used here in the sense of “competent, qualified and able” (BAGD s.v. 2) with the infinitive διδάξαι, “to teach” (cf. 2 Thes. 2:15; 1 Tim. 2:12; 4:11; 6:2), denoting that which they are able to do (Burton, Syntax, §376; cf. διδακτικός** in 1 Tim. 3:2; 2 Tim. 2:24).

ἑτέρους, “others,” is used here, as often in the NT, in much the same sense as ἄλλος. It represents an indefinite number distinct from those who teach and most likely implies that they, or more probably some portion of them, will in turn carry on this process of teaching the apostolic message (cf. H. W. Beyer, TDNT II, 702). καί, “also,” puts emphasis on ἑτέρους. Plummer is correct in suggesting that this brief reference to men being taught so that they can teach others gives evidence of “the earliest traces of a theological school.” But the focus of the passage is on the absolute value and crucial importance of what the apostle taught.

RSV Revised Standard Version

NIV New International Version

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.

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.

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.

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), 389–392.