하나님나라를 꿈꾸며(Kingdom of God)

1 Paul, aan apostle of Christ Jesus bby the will of God according to cthe promise of the life that is in Christ Jesus,

2 To Timothy, dmy beloved child:

a See 2 Cor. 1:1

b See 1 Cor. 1:1

c Titus 1:2; Heb. 9:15

d 1 Cor. 4:17; [ch. 2:1]; See 3 John 4

e See 1 Tim. 1:2

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

1 하나님의 뜻으로 말미암아 그리스도 예수 안에 있는 생명의 약속대로 그리스도 예수의 사도 된 바울은

2 사랑하는 아들 디모데에게 편지하노니 하나님 아버지와 그리스도 예수 우리 주께로부터 은혜와 긍휼과 평강이 네게 있을지어다

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

-  1:1 “Apostle of Christ Jesus” indicates Paul’s special authority as one sent by Christ to act and write on his behalf (see further the comments on ἀπόστολος at 1 Tim. 1:1; for Παῦλος see there and at Tit. 1:1). The one who has directly appointed him is “Christ Jesus,” i.e., Jesus who is the Christ, the one anointed and sent by God (see 1 Tim. 1:1). Although some find it unlikely that Paul would identify himself as an “apostle of Christ Jesus” in a letter to a personal friend and colleague, this self-designation is in place when one realizes that Paul is not just writing as a friend but with the authority of an apostle to instruct and admonish Timothy about his ministry and his responsibilities (note the imperatives in 1:14; 2:1, 3, 7, 8, 14, 15, 16, 22, 23; 3:1, 14; 4:5, 9 and the charge in 4:1ff.) and also to communicate to the Christians under Timothy’s care the basis of authority for what Paul is asking Timothy to do (note plural ὑμῶν in 4:22 and the allusions to others in, e.g., 2:14).

Paul specifies that he is an apostle “by God’s will,” διὰ θελήματος θεοῦ. This phrase is found in Pauline salutations also in 1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1 (cf. Gal. 1:4 for a similar phrase; the phrase is also found in Rom. 15:32; 2 Cor. 8:5). Where it is not used in a Pauline salutation, an equivalent is used (κατʼ ἐπιταγὴν θεοῦ, 1 Tim. 1:1; Tit. 1:3) or some other indication of the Father’s will is specified (the Father is the assumed subject in Rom. 1:2ff.; in Gal. 1:1 Paul is an apostle “through” [διά] Jesus Christ and God the Father). διά indicates here that God’s will is “the efficient cause” (BAGD s.v. A.III.1d). Paul describes this “will of God” at work in his life and especially in regard to his apostleship in Gal. 1:15–16 (cf. Gal. 2:7–9).

The following prepositional phrase expresses the aim and purpose of Paul’s apostleship. κατʼ indicates “the object and intention of [Paul’s] appointment” to apostleship (Ellicott; cf. Tit. 1:1, where κατά appears to be used in the same way; κατʼ ἐπαγγελίαν also appears in Acts 13:23; Gal. 3:29). ἐπαγγελία (Pl. 26x, PE* 2x: 1 Tim. 4:8 and here) is used almost uniformly in the NT of God’s “promise” (BAGD s.v. 2a; cf., e.g., Heb. 6:13; 10:23; 11:11). “The content of the promises,” even though different terms are used, “is always Messianic salvation” (J. Schniewind and G. Friedrich, TDNT II, 583). Paul utilizes the “promise” concept most fully in Galatians 3, where he indicates that what was promised to Abraham and to his spiritual descendants is fulfilled in Christ (the noun 8x: vv. 14, 16, 17, 18 [2x], 21, 22, 29; the related verb in v. 19). In Tit. 1:2, Paul speaks of the “eternal life” that God “promised (ἐπηγγείλατο) long ago” and has now manifested in his word.

The closest parallel to the combination ἐπαγγελίαν ζωῆς, found here, is in 1 Tim. 4:8. Genitive ζωῆς denotes the thing promised, “life” itself (see the discussion at 1 Tim. 4:8; 1:16; cf. 1 Jn. 2:25). ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ specifies that the “life” spoken of is “the” life that is “in Christ Jesus,” in Jesus as the Christ, the anointed one of God (cf. 2:10; for Χριστὸς Ἰησοῦς see the comments on 1 Tim. 1:1). ζωή is used in the NT “of the supernatural life belonging to God and Christ, which the believers will receive in the future, but which they also enjoy here and now” (BAGD s.v. 2). What Paul says here in brief form he says more extensively in the argument of Romans 6, i.e., that by spiritual union with Christ (v. 5), we now are “alive to God in Christ Jesus” (v. 11) and so “walk in newness of life” (v. 4) and have as “the outcome eternal life” (v. 22) “in Christ Jesus our Lord” (v. 23; cf. also 1 Jn. 5:11–12a).

The “in Christ” formula is characteristically Pauline (72x; elsewhere in the NT 2x in 1 Peter). The formula is found 9x in the PE* and 7x in 2 Timothy (1 Tim. 1:14; 3:13; 2 Tim. 1:1, 9, 13; 2:1, 10; 3:12, 15). For the formula ἐν Χριστῷ Ἰησοῦ see A. Oepke, TDNT II, 541f.; W. Grundmann, TDNT IX, 550–52, 561f. and the literature referred to there and in BAGD s.v. ἐν I.5d. Allan (“ ‘In Christ’ Formula,” 117) emphasizes the differences in usage of this formula in the PE in comparison to the other Pauline letters and discounts the similarities, e.g., those cases in which it is preceded by the definite article, a difference already found in the other Pauline letters.

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.

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.

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), 363–364.

 

2절) 본절은 본 서신의 수신자가 디모데임을 밝히고 있다. 딤전 1:2에서 수신자를 ‘믿음 안에서 참 아들된 디모데’라고 말했다면 여기서는 ‘사랑하는 아들 디모데’라고 좀더 친근감있게 부르고 있다. 바울이 디모데를 아들이라고 부르는 이유는 바로 디모데가 바울을 통해서 영적인 생명을 얻었기 때문이다. 자신의 죽음을 앞둔 바울은 자신의 영적 아들이자 신실한 동역자인 디모데를 회상하면서 그를 ‘사랑하는 아들’이라고 부르고 있는 것이다. 

 

이 사랑하는 아들을 향해서 바울은 마음을 담아 축복의 기도를 하고 있다. 이 축복의 내용은 앞선 딤전의 내용과 동일하다. 

 

아들이라는 표현은 ‘테크논’으로 

 

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).

 

 

 

 

1:2 With the name Timothy in the dative case Paul designates the addressee of the letter. When the addressee is an individual (as in Philemon, 1 and 2 Timothy, and Titus) Paul refers to the warm and close bond that exists between him and the one addressed. In addressing Timothy and Titus, his younger assistants, Paul uses the affectionate term τέκνον preceded by a word that heightens its significance and thereby the status of the one in that role. In 1 Timothy and Titus that additional word is γνησίῳ followed by ἐν πίστει to indicate the sphere in which the term τέκνῳ functions. Here the word is ἀγαπητῷ (Pl. 27x, PE* 2x: 1 Tim. 6:2).

τέκνον might designate one or more of three possible spiritual relationships existing between Timothy and Paul: (a) spiritual sonship, Timothy being Paul’s convert; (b) spiritual adoption and training, i.e., Timothy being Paul’s adopted spiritual son; (c) spiritual youth in relationship to Paul as the older person in the faith. It is likely that at least both (a) and (b) are true. For full discussion see the comments on 1 Tim. 1:2.

Paul uses ἀγαπητός in Romans first of those who are “beloved” of God and called by him (1:7) and then of those who are “beloved” by Paul “in the Lord” (16:8; cf. 16:5, 12). Those who are “beloved” of God are “beloved” by one another (cf. 1 Tim. 6:2). Thus Paul can call the Corinthians “my beloved children” (1 Cor. 4:14, with Eph. 5:1, the only NT occurrences of plural ἀγαπητὰ τέκνα) and in the same context call Timothy “my beloved and faithful child in the Lord” (1 Cor. 4:17, the only other NT occurrence of singular ἀγαπητὸν τέκνον). Here ἀγαπητῷ τέκνῳ is undoubtedly meant to designate that same spiritual relationship to Paul even though the ἐν πίστει in 1 Timothy and Titus and the ἐν κυρίῳ in 1 Cor. 4:17 are not used here, since ἀγαπητὸν τέκνον can be used to designate that spiritual relationship without any further qualification (as in 1 Cor. 4:14).

Timothy was one of Paul’s apostolic assistants who served faithfully with him in many situations and for him on various assignments. He is mentioned in all the Pauline letters except Ephesians, Galatians, and Titus. Much of what we learn about Timothy we learn from this letter, and each will be considered in turn as it is related (e.g., 1:3–7). For a synopsis of our knowledge of Timothy see the Introduction.

 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), 364–365.