딤후 4:6-8 선한 싸움 다 싸우고 의의 면류관

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.

 

6절) 헬라어 원문은 ‘에고 가르’가 문장의 첫부분에 등장한다. ‘에고’는 1인칭 주격 단수 대명사로 문장의 첫부분에서 강조 용법으로 사용된다. ‘가르’는 원인이나 이유를 나타내는 접속사인데 한글에서는 번역되지 않았다. 6절은 앞선 1-5절의 권면의 내용과 연결되어져서 말씀을 전파하는 전도자의 직무를 다할 것을 권면한 이후에 이제 바울 자신의 임박한 죽음을 염두에 두고 강조하며 당부를 하고 있는 것이다. 

바울은 자신의 죽음을 ‘전제와 같이 내가 벌써 부어지고’라고 표현하고 있다. 이는 ‘스펜도마이’를 번역한 것으로 ‘제주를 붓다, 제주를 들이키다’라는 의미의 동사 원형 ‘스펜도’의 현재형으로 민 15:1-10의 제사를 연상시킨다. 어린양이 제물로 바쳐질 경우 포도주 1/4힌으로된 관제를 드리고 수양이 제물로 바쳐질 경우 포도주 1/3을 관제로 드리고 수송아지의 경우 포도주 1/2힌을 각각 드렸다라고 설명한다. 바울은 지금 자신의 마지막 죽음을 희생 제사 예식과 연결시켜서 자신에게 남아있는 마지막 피 한 방울이라도 하나님의 제단에 쏟아붓고 가겠다라는 결연한 의지를 천명하고 있는 것이다. 이는 그가 롬 12:1에서 언급한 것과 일치한다. 

로마서 12:1

1그러므로 형제들아 내가 하나님의 모든 자비하심으로 너희를 권하노니 너희 몸을 하나님이 기뻐하시는 거룩한 산 제물로 드리라 이는 너희가 드릴 영적 예배니라

바울은 분명하게 자신의 믿음의 경주의 결승점, 마지막을 자각하며 기록하고 있는 것이다. 

 

 

‘떠날 기약이’로 번역된 ‘호 카이로스 테스 아날뤼세오스’에서 ‘카이로스’는 ‘기회, 때'라는 명사이다. 여기서 사용된 카이로스는 어떤 일을 마무리하고 새로운 일을 시작하는 시점이란 의미이다. ‘떠날’로 번역된 ‘아날뤼세오스’는 본래 ‘느슨하게 만들다, 풀어놓다’라는 의미의 동사 ‘아날뤼오’에서 파생된 명사로 ‘선원이 배를 바다로 출항시키기 위하여 정박해 두었던 배의 줄을 푸는 것, 여행자가 새로운 행선지로 향하기 위해 자신이 기거하던 텐트를 걷는 것’과 같은 이미지를 연상시킨다. 지금 바울은 자신의 죽음을 새로운 항해의 시작, 여행자가 새로운 행선지로 들어가는 것으로 표현하고 있는 것이다.(빌 1:23)

‘가까웠도다’로 번역된 ‘에페스테켄’은 원형인 ‘에피스테미’의 완료 능동태 직설법 표현으로 ‘곁에 서다, 실현되다, 임박하다’라는 의미로 사용되는데 본문에서는 무엇이 존재할 때에 동반되는 사건으로 이해하여 임박하다라는 의미로 사용되었다. 바울은 지금 분명하게 자신의 죽음이 임박했음을 디모데에게 말하고 있는 것이다. 

 

 

 

-  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.

PE Pastoral Epistles

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

Pl. Paul

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

 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.

 

7절) 앞서 6절이 바울의 임박한 죽음을 이야기하고 있다면 이제 본절은 자신이 지나온 과거속에 행한 일이 무엇인지를 세가지로 고백하고 있다. 

첫번째 ‘나는 선한 싸움을 싸웠다’라고 말한다. 여기서 ‘내가 싸우고’로 번역된 ‘에고니스마이’는 ‘싸우다, 투쟁하다’라는 동사 ‘아고니조마이’의 현재 완료형이다. 이는 고전 9:5이나 골 1:29에서 나타나듯이 바울이 자주 사용하는 표현이며 앞서 딤전 6:12에서도 동일하게 언급한 바 있다. 바울은 자신이 부르심을 받은 이후의 삶을 통해서 계속해서 선한 싸움을 싸우는 투쟁의 삶을 살아왔다라고 고백하고 있는 것이다. 이는 전쟁, 운동경기와 같다. 

‘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).

Paul makes this observation to serve as a model for Timothy and to encourage him to rely on Christ’s enabling grace (cf. 2:1). At the beginning and the end of 1 Timothy (1:18; 6:12) he admonished him in the same or similar words. In the second letter he has urged him to be a good soldier for the Lord (2:3ff.). Now he writes about the same struggle in his own life as something that has been accomplished.

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).

Some have questioned the propriety of Paul making such statements about himself. Four observations may help to put this question in perspective: First, Paul puts the nouns first in these three clauses because he wants to emphasize the inherent value of the activity he has engaged in. It is “the good contest” or “the course” or “the faith” itself that has merited a lifelong “struggle” or “finishing” or “keeping” on Paul’s part, as it ought to merit such on Timothy’s part. Second, Paul does not speak in grandiose terms of his triumph but only of his attempted perseverance. He says only that he has struggled and fought, not that he has won. Third, Paul does not feel the necessity to repeat here what he has said earlier, which Timothy knows so well, i.e., that any perseverance on his part is brought about by God’s grace within him (cf. 1 Tim. 1:12, 14; 2 Tim. 2:1; 4:17; Col. 1:29). Fourth, Paul is not exalting himself, but, as the context makes clear, is encouraging Timothy through his own experience of God’s enabling grace.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

PE Pastoral Epistles

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.

 

8절) ‘이제 후로는’으로 번역된 ‘로이폰’은 문자적으로 ‘이제 남은 것은’이란 의미이다. 바울은 6절에서 자신의 현재 상황, 7절에서 자신의 과거 상황을 언급했다면 이제 8절에서 자신의 미래의 상황으로 시야를 돌리고 있다. 

과거로부터 지금까지 그는 최선의 삶을 달려왔다. 이 믿음의 경주를 완수하는 이 시점에서 바울에게 예비된 것은 무엇인가? 바울은 그것을 ‘의의 면류관’이라고 말한다. ‘면류관’으로 번역된 ‘스테파노스’는 일반적으로 올림픽 경기가 끝난 후 우승자에게 주어지는 상인 월계관을 의미한다. 여기서 ‘의의 면류관’으로 번역된 ‘디카오쉬네스 스테파노스’는 이중적인 해석이 가능하다. 첫째 의와 면류관이 동격의 소유격 관계라면 그것은 ‘의 곧 면류관, 의라는 면류관’이란 의미가 된다. 둘째 소유의 소유격 관계라면 ‘의로운 자에게 수여되는 면류관, 의에 대한 보상인 면루관’이라는 의미가 된다. 즉 믿음으로 의롭게 된 자들에게 주어질 의의 면류관이란 결국 하나님께서 친히 마련해두신 것으로 종말론적인 하나님 나라에게 수여되는 영원한 생명 즉 충성된 자에게 주어지는 상급을 의미한다.이처럼 이 면류관을 바울의 인내에 대한 보상으로 이해한다면 이는 바울 서신(고전 3:14; 골 3:24)과 보다 일반적으로 신약(마 5:12, 46, 6:1-6, 16-18, 10:41-42; 히 10:35, 11:26; 요이 8)의 일반적인 주제와 일치한다. 오느 해석을 따르든 그리스도는 바울뿐만 아니라 주의 나타나심을 사모하는 모든 자 즉 그리스도의 재림을 열망하는 모든 참된 신자들에게 면류관을 주실 것이다. 그리스도의 재림에 대한 소망은 인내의 한 본질적인 요소이다. 

‘예비되었으므로’에 해당하는 ‘아포케이타이’는 미래형이 아니라 현재형으로 쓰였다. 의의 면류관이 수여되는 시점은 미래이지만 그 면류관은 현재에 이미 예비되었다는 사실을 말해준다. 

바울에게 의의 면류관을 수여하시는 주체는 누구인가? 그분은 바로 의로우신 재판장이시다. ‘디카이오스 크리테스’는 문자적으로 ‘정직한 재판장’인데 문맥상 ‘일체의 오류를 허용하지 않고 모든 인류 곧 죽은 자와 산자를 심판하시는 분(1절), 바로 그리스도 예수’이시다. 당시 네로 황제가 불의한 재판관이라면 재림을 고대하는 초대 그리스도인들의 주인되신 그리스도 예수는 정반대로 의로우신 재판장이시다. 

 

 

 

-  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.

With this participial clause Paul mentions that which characterizes all true Christians and in doing so echoes a motif that goes back to Jesus and his appeal to be alert and expectant with regard to his return (e.g., Mt. 25:13). Just as alertness for Christ’s return is to characterize Christ’s people (in Paul’s letters, e.g., 1 Thes. 1:10; 5:6; 1 Cor. 1:7; Phil. 3:20; 1 Tim. 1:1; Tit. 2:13 [cf. Acts 24:15]), so also “love” for this return is to mark them. Paul leaves this note that all Christians long for Christ’s return and will therefore all receive a crown of righteousness, which is particularly joyous and encouraging in the face of his departure, for Timothy to embrace and pass on. He thus ends this larger section just as he began it (v. 1): by referring to Christ and his return. Paul wants both Timothy, who continues to live, and himself, who dies, to live and die in the light of Christ’s return and kingdom.

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.

Pl. Paul

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

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.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

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.