하나님나라를 꿈꾸며(Kingdom of God)

15 You are aware that pall who are in Asia turned away from me, among whom are Phygelus and Hermogenes. 16 May the Lord grant mercy to qthe household of Onesiphorus, for he often rrefreshed me and was not ashamed of smy chains, 17 but when he arrived in Rome the searched for me earnestly and found me— 18 may the Lord grant him to find mercy from the Lord on uthat day!—and you well know all the service he vrendered at Ephesus.

p Acts 19:10; [ch. 4:10, 11, 16]

q ch. 4:19

r Philem. 7, 20

s [ver. 8]; See Acts 28:20

t Matt. 25:36–40

u ver. 12

v Heb. 6:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:15–18.

15 아시아에 있는 모든 사람이 나를 버린 이 일을 네가 아나니 그 중에는 부겔로와 허모게네도 있느니라

16 원하건대 주께서 오네시보로의 집에 긍휼을 베푸시옵소서 그가 나를 자주 격려해 주고 내가 사슬에 매인 것을 부끄러워하지 아니하고

17 로마에 있을 때에 나를 부지런히 찾아와 만났음이라

18 (원하건대 주께서 그로 하여금 그 날에 주의 긍휼을 입게 하여 주옵소서) 또 그가 에베소에서 많이 봉사한 것을 네가 잘 아느니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:15–18.

-  1:15 Paul purposefully relates an occurrence that Timothy knows about (οἶδας τοῦτο), which he specifies in the ὅτι clause: “All who are in Asia turned away from me.” By Ἀσία Paul means the Roman province embracing the western parts of Asia Minor (now western Turkey) and having as its capital Ephesus. Aorist passive ἀπεστράφησάν recalls some event in which “all” “turned away from” him (με; BAGD s.v. ἀποστρέφω 3a; for the accusative after this passive verb see Robertson, Grammar, 484f.). Since this matter is implicitly contrasted with the personal help and attention that Onesiphorus gave to Paul (vv. 16–18), the turning away is more likely to have been personal rather than a falling away from the faith.

Who are πάντες (“all”) οἱ ἐν τῇ Ἀσίᾳ? Some (e.g., Schlatter) have taken it that Paul is referring to all the Christians in Asia. This seems unlikely since not everyone there has done so (e.g., Onesiphorus, Timothy, etc.) and because Paul himself in specifying two names in this verse seems to have a more restricted group in mind. Thus most have taken the phrase to be referring to some particular group, some leaders or colleagues. Spicq (followed by Ridderbos) suggests that the phrase is a Hebraism for “all those from Asia,” i.e., those Christians in Rome from Asia who could have stood by Paul but did not (cf. 4:16). Other solutions take the phrase to refer to the leadership who are now in (ἐν) Asia and who failed Paul in some way (cf. Lock), either when he was arrested in their midst (Jeremias, Kelly, Simpson), when they were requested to come to Rome (Bouma, Hendriksen), or when they were in Rome (Bernard). Timothy knows about the event, but unfortunately we do not.

Paul singles out two individuals of that group (ὧν ἐστιν), “Phygelus and Hermogenes” (Φύγελος** καὶ Ἑρμογένης**), who are not mentioned elsewhere in the NT. They are most likely singled out as the leaders and perhaps also because Paul is most disappointed about them.

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), 383–384.

-  1:16 Paul turns from this disappointment, and its implicit appeal to Timothy not to do as these men have done (cf. 4:9ff.), to one who has greatly encouraged Paul and who is evidently commended to Timothy, Ὀνησίφορος** (also mentioned in 4:19). All that we know about Onesiphorus in the NT is found in these few verses (16–18).

Paul begins by expressing a wish for the Lord’s mercy on Onesiphorus’s family and ends by expressing the same wish for Onesiphorus himself (v. 18). It would appear that the principle of Mt. 5:7 is a guiding motif here. οἶκος (PE* 8x, 1 Tim. 3:4, 5, 12, 15; 5:4; Tit. 1:11; 2 Tim. 1:16; 4:19) is used here metaphorically for the “household” or “family,” as it is in virtually all the PE passages. Onesiphorus and his family are distinguished probably because they were separated from one another. The suggestion that he has died will be considered when v. 18 is before us.

Paul wishes (Robertson, Grammar, 939) that the Lord “may grant” (δῴη, aorist active optative of δίδωμι, here; v. 18; Rom. 15:5; 2 Thes. 3:16, in all four expressing a wish) “mercy” (δῴη ἔλεος only here in NT, but cf. v. 18) to Onesiphorus’s family because (ὅτι) of what Onesiphorus has done. The family is in Ephesus (cf. 4:19), so Onesiphorus was away from them when he ministered to Paul in Rome (v. 17). Paul wants Onesiphorus’s family, which probably enabled Onesiphorus to provide for Paul’s needs, to receive the same in return, i.e., “mercy,” in the sense of having their own needs met (cf. ἐλεέω in Phil. 2:27). κύριος refers in the two preceding occurrences (vv. 2, 8) to Christ, and there is no reason to think that it is any different here.

ἀνέψυξεν** (a NT hapax) is a verb used of “reviving” or “refreshing” someone. Onesiphorus’s “refreshing” of Paul (με, before the verb for emphasis) may have been through food that he brought to Paul, but it also undoubtedly came through his presence with Paul in itself (cf. 1 Cor. 16:17–18). He “refreshed” Paul πολλάκις, “many times” or “often.”

Not only so, but Onesiphorus was not ashamed of Paul’s “chain.” ἐπαισχύνθη provides the verbal link with Paul’s charge to Timothy in the preceding section (cf. vv. 8, 12). The implication is clear: Onesiphorus was not ashamed, so Timothy should not be ashamed. Although it is possible that ἅλυσις, “chain” (Pl.* 2x), is used figuratively here and in Eph. 6:20 of Paul’s “imprisonment” (BAGD s.v. 2), it is more likely that it refers to the actual “chain” with which he was bound. All other NT occurrences of the word are literal, and this is how Paul uses the term in his comment recorded in Acts 28:20. Furthermore, Paul uses other terms when speaking of his imprisonment (cf., e.g., v. 8). If the literal understanding of “chain” is correct, it makes the comment even more vivid and striking: Onesiphorus was not ashamed to come to me even when I was bound by a chain.

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), 384–385.

-  1:17 ἀλλά is used following a negative statement to introduce a contrasting positive (as in vv. 7, 8, 9). Onesiphorus was not only not ashamed of Paul’s chain, “but” even eagerly searched for Paul. When and where he sought and found Paul is indicated by the participial phrase γενόμενος ἐν Ῥώμῃ, “when he was in Rome” (cf. Mt. 26:6; Mk. 9:33; Acts 13:5 for this use of γενόμενος with ἐν and a place name). Here only in 2 Timothy is the city of Paul’s imprisonment named.

ἐζήτησεν is used here with the meaning of “looking for in order to find” (BAGD s.v. 1aβ; cf. Acts 10:19, 21), with με specifying Paul as the one whom Onesiphorus was seeking. He sought σπουδαίως (the weight of manuscript evidence supports this reading over either σπουδαιότερον or σπουδαιοτέρως), i.e., “eagerly” or “diligently” (cf. especially Tit. 3:13). The result of his searching is expressed with καί and one expressive word, εὗρεν, “and he found” (“me” understood from the preceding με).

The conditions of this imprisonment seem to be much more difficult than those of the situation described in Acts 28:23, 30–31, so that it was necessary for Onesiphorus to search and to do so diligently. Paul expresses the episode in very personal terms because of his deep personal gratitude, and therefore refers to himself with a first person pronoun three times (vv. 15, 16, 17). He emphasizes the faithfulness of Onesiphorus’s ministry not only with the statements themselves but also in the adverbs πολλάκις and σπουδαίως. He is obviously moved as he recounts the incident and therefore breaks off the account and expresses his thanksgiving for Onesiphorus’s ministry by wishing that he will find mercy from the Lord “in that day,” just as he found Paul and showed mercy to him (v. 18a).

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), 385.

 

‘그가 에베소에서 많이 봉사한 것을 네가 잘 아느니라’, 본절은 17절에 언급된 바울에 대한 오네시보로의 태도가 지속적인 충정이었음을 보여준다. 오네시보로는 에베소에서뿐만 아니라 로마 감옥에 있을때에도 충성스럽고 헌신적으로 바울을 섬겼다. 이에 대해 디모데도 잘 알고 있다는 사실을 상기시키는 것이다. 여기서 ‘네가 잘 아느니라’로 번역된 ‘벨티온 쉬 기노스케이스’이다. ‘잘’로 번역된 ‘벨티온’은 신약에서 오직 한 번 여기 등장하는 표현으로 ‘더 낳은, 더 좋은’이라는 의미로 ‘더 탁월한 방식으로 또는 더 육익하거나 매력적이거나 대단한 정도의 방식으로’라는 의미로 매우 강조하고 있는 것이다. 또한 ‘쉬’는 2인칭 주격 대명사로 생략되어도 의미 전달에는 전혀 지장이 없는 것으로 강조를 위하여 사용된 것이다. ‘아느니라’로 번역된 ‘기노스케이스’는 ‘알다, 깨닫다, 관찰이나 감각을 통해서,또한 경험적으로 알다’를 의미하는 ‘기노스코’의 현재 능동태 직설법 표현이다. 이 ‘기노스코'라는 앎은 구약의 ‘야다’와 비슷하다. 16절 이하에서 언급된 오네시보로의 성실과 충성, 신실함에 대해서 바울은 디모데에게 이러한 강조를 함으로써 디모데도 마찬가지로 끝까지 충성할 것을 교훈하는 것이다. 앞선 11-14절에서 복음과 함께 고난받는 이의 모형으로 바울이 제시되었다면 이제 16-18절에서는 오네시보로가 제시되고 있는 것이다. 이처럼 바울은 디모데에게 이를 알고 너도 이와 같이 할 것을 명하고 있는 것이다. 

 

-0  1:18 δῴη is used here, as in v. 16, to express a wish. αὐτῷ refers back naturally to the subject of the previous verbs, which have themselves referred back to the name of Onesiphorus in v. 16.

The double occurrence of κύριος, as the subject of δῴη and with παρά, is puzzling. The intention might be to indicate that “the Lord” is both he who enables a person to find mercy and also he who gives mercy (cf. for similar double reference 2 Thes. 3:5; Gn. 19:24 LXX) or to eliminate the confusion that a second use of the personal pronoun (αὐτοῦ) might have occasioned. If the two references do not refer to the same person of the Trinity, then they refer, respectively, to the Son and the Father (cf. Mt. 22:44 par. Mk. 12:36/Lk. 20:42). In that case, the first would continue the practice to this point of using κύριος to refer to Christ (vv. 2, 8, and especially the parallel in v. 16) and would be in accord with the Pauline perspective that Christ by his person and work enables one to find mercy from the Father (cf. v. 9: “grace” is given us “in Christ Jesus”; cf. also 1 Thes. 1:10). The second occurrence of κύριος would, then, follow the pattern of the LXX, where κύριος without the article is God’s proper name (Spicq; G. Quell, TDNT III, 1058f.).

With εὑρεῖν, “find,” Paul makes good use of his sense of wordplay: May he who “found” me “find” mercy “from the Lord” (παρά with the genitive indicating from whom the mercy proceeds; cf. BAGD s.v. I; for God as the bestower of “mercy” in Paul see the use of the cognate verb in Rom. 9:15, 16, 18). The ἔλεος, “mercy,” in view here is that needed by a human being and shown by God ἐν ἐκείνῃ τῇ ἡμέρᾳ, “in that day,” the day of God’s judgment (see v. 12). Since Onesiphorus ministered to Paul in the most extreme of cases, Paul in turn wishes for Onesiphorus “mercy” in the most crucial time, “that day” (a time that is very much on Paul’s mind: cf. v. 12; 4:8). It is not as though Onesiphorus’s service has earned his standing with God, since Paul still wishes for him “mercy.” But at the same time Paul seems to be influenced by Jesus’ teaching that at the judgment such evidences of mercy on one’s part demonstrate one’s true relationship to Jesus (cf. Mt. 25:36 in context).

Paul returns to his statement of praise and appreciation for Onesiphorus by adding (καί) to the service that Onesiphorus rendered to him in Rome (vv. 16–17) service he rendered in Ephesus. διακονέω is used here in the sense of “serve” generally, i.e., of service of various kinds, with the accusative of the thing indicating the service rendered (BAGD s.v. 2; cf. Hermas, Similitudes2.10: διακονῆσαί τι ἀγαθόν, “to do some good service”). The variety and number of services that Onesiphorus rendered is indicated by neuter plural ὅσα, which can be translated “everything that” or “whatever” (BAGD s.v. 2; cf. RSV: “all the service”; NEB: “the many services”; NIV: “in how many ways he helped”). Paul may still be relating things that Onesiphorus did specifically for him, but that is not stated and he may be enlarging his praise of Onesiphorus and his commendation of his service by now referring in general to his service at Ephesus.

Paul concludes this section by indicating that Timothy personally (σύ) “knows” (γινώσκεις) about these matters since they took place in Ephesus (ἐν Ἐφέσῳ), where Timothy has been living and ministering. Ἕφεσος,** a seaport of Asia Minor in the plain of the Cayster River, is referred to as a center of Paul’s ministry and of Christian activity several times in Acts (18:19, 21, 24; 19:1, 17, 26; 20:16, 17), twice in 1 Corinthians (15:32; 16:8), possibly in the salutation of Ephesians (1:1), three times in the letters to Timothy (1 Tim. 1:3; 2 Tim. 1:18; 4:12), and in Revelation (1:11; 2:1). σύ, the first of six occurrences in this letter (2:1; 3:10, 14; 4:5, 15), is added for emphasis. The neuter comparative βέλτιον** (a NT hapax), functioning here as an adverb, “well” or “very well,” emphasizes even more Timothy’s knowledge of the faithful service that Onesiphorus rendered in Ephesus (Robertson, Grammar, 277; cf. also Turner, Grammatical Insights, 90).

Paul gives at length in vv. 16–18 this example of Onesiphorus (and in v. 15 the negative example of others in Asia) so that it can serve as a reinforcement of his plea to Timothy not to be ashamed but to suffer for the gospel (vv. 13–14). Then, with that example in hand, Paul’s very next words again appeal directly to Timothy: Σὺ οὖν, τέκνον μου (2:1).

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.

RSV Revised Standard Version

NEB New English 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), 385–387.

 

‘오네시보로’라는 이름의 뜻은 ‘profit bringer, 이윤을 가져다주는 자’이다. 신약에서 오네시보로는 디모데후서에서 두 번만 언급된다. 바울은 아시아에 있는 모든 사람이 그를 버렸다고 언급한 후(딤후 1:15) 오네시보로에 대한 감사를 이렇게 표현한다. "내가 갇힌 것을 부끄러워하노라”(딤후 1:16). 이전에 바울이 에베소에 있을 때 오네시보로가 여러 가지로 바울을 섬겼다(딤후 1:18). 디모데후서 4:19에서 바울은 오네시보로의 집에 문안한다.

 

 13 jFollow kthe pattern of lthe sound4 words mthat you have heard from me, in nthe faith and love that are in Christ Jesus. 14 By the Holy Spirit owho dwells within us, guard ithe good deposit entrusted to you.

j [ch. 3:14; Titus 1:9; Rev. 3:3]

k [Rom. 2:20; 6:17]

l See 1 Tim. 1:10

4 Or healthy

m ch. 2:2

n 1 Tim. 1:14

o See Rom. 8:9

i [See ver. 12 above]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:12–14.

13 너는 그리스도 예수 안에 있는 믿음과 사랑으로써 내게 들은 바 2)바른 말을 본받아 지키고

14 우리 안에 거하시는 성령으로 말미암아 네게 부탁한 아름다운 것을 지키라

2) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:13–14.

앞선 11-12절에서 바울은 자신이 복음을 위하여 고난을 받으나 이를 부끄러워하지 않는데 이는 자신이 주님을 알고 주님께서 자신에게 맡기신 것을 주님께서 능히 지키실 것을 확신하기 때문이라고 말했다. 이제 이어 13-14절에서 바울은 디모데를 향하여 복음 진리, 디모데에게 맡겨진 아름다운 것을 지킬 것을 당부하고 있다. 

 

13절) ‘본받아’에 해당하는 ‘휘포튀포신’은 한글 번역에서는 맨 뒤에 위치되지만 원문에서는 문장의 처음에 등장한다. 이는 딤전 1:16에 바울 자신이 긍휼을 입은 까닭을 설명하면서 사용한 단어로 원형은 ‘휘포투포시스’이다. 이는 ‘~아래에’를 의미하는 전치사 ‘휘포’와 ‘모형, 형상, 양식’을 의미하는 ‘티포스’의 합성어로 ‘표본, 본보기, 양식’이라는 의미를 지닌다. 신학자 거스리는 이를 ‘한 건물의 세부적인 설계도를 작성하기에 앞서 그려보는 것과 같은 대략적인 스케이’를 의미한다고 했고, 헨드릭슨은 ‘화가가 정물화나 인물화 등을 그릴 때 구도를 잡아 미리 그려놓는 밑그림’을 의미한다고 했다. 바울은 여기서 건축가나 화가가 그리는 밑그림처럼 자신이 디모데의 모범이 된다는 점을 주지시키면서 디모데로 하여금 이 밑그림을 따라 그릴 것을 명하고 있는 것이다. 결국 디모데가 바울의 어떤 면을 본받아야 하는 것인가? 이는 ‘내게 들을 바 바른 말’이다. 여기서 ‘바른’으로 번역된 ‘휘기아이논톤’은 일반적으로 ‘건전한’이라는 의미로 딤전 1:10; 6:3에서 사용되었다. 이는 하나님에 대한 신앙고백과 이에 기초한 삶의 윤리를 제시한 것으로 복음에 입각한 교훈을 가리킨다. 

이제 바울은 이 ‘바른 말’을 ‘그리스도 예수 안에 있는 믿음과 사랑으로써’ 본받아 지키라고 명하고 있다. 믿음과 사랑은 기독교의 가장 중요한 덕목인데 이는 그리스도 예수 안에서 존재할때 의미있는 것이다.  

-  1:13 In the preceding verses Paul’s emphasis was on not being ashamed and on an appeal for Timothy to join with Paul in suffering for the gospel. The reasons given were that God had accomplished a great salvation, which of itself should elicit such service (vv. 8b–12a), and that God was able to guard his suffering servants as he guarded Paul (v. 12).

Before dealing with Timothy’s responsibility to “guard” the content of the gospel, Paul first reminds him with imperative ἔχε of his responsibility to “keep” or “preserve” (BAGD s.v. I.1c β) that content himself. That which he is to “keep” is the ὑποτύπωσιν “of sound words that you have heard from me.” ὑποτύπωσιν** (also in 1 Tim. 1:16), placed first in the sentence for emphasis, is used here of the “standard” (BAGD; cf. also Ridderbos and Stott) that one must “keep” or “preserve,” indeed, as the following parallel imperative clause indicates, that one must “guard” as a good deposit.

The “standard” is defined by the appositional genitive construction, ὑγιαινόντων λόγων κτλ.: It consists of the “sound words” that (ὧν) Timothy has heard from Paul, i.e., the contents of the apostolic teaching. ὑγιαινόντων λόγων** (the phrase only here and in 1 Tim. 6:3 in the NT) are “sound words” in the sense of “correct,” i.e., “true” (on ὑγιαίνω see the comments on 1 Tim. 1:10). Paul speaks of himself as the source of the sound words because he understands himself, as an apostle, to be an appointed communicator of God’s message (see Gal. 1:11–12; cf. 2 Tim. 2:2 on the phrase παρʼ ἐμοῦ ἤκουσας**). Paul uses related but different terms to speak of himself as the communicator of a standard to be followed in his earlier letters (e.g., “tradition,” παράδοσις, 2 Thes. 2:15; 3:6; 1 Cor. 11:2).

Timothy is to keep the standard “with” or “in” (ἐν) “faith” and “love” that are found only in Christ. “ἐν πίστει κ.τ.λ. specifies the principles in which ὑποτύπ is to be held … the sphere and element” (Ellicott; cf. Bernard: faith and love form “the atmosphere in which the ‘sound words’ are to be preserved”). This construction virtually repeats the phrase used in 1 Tim. 1:14 (see the comments there). Timothy is to keep the standard while trusting God (ἐν πίστει) with the trust that is found only in relationship to Christ since it is found in Christ (τῇ ἐν Χριστῷ Ἰησοῦ). Timothy is also to keep the standard while he lives a life of love (ἐν … ἀγάπῃ), especially love to others, a love that is found only in relationship to Christ because it is found in Christ (τῇ ἐν Χριστῷ Ἰησοῦ). Paul is saying very plainly that the attitudes and actions of “faith” and “love” found in Christ are essential to one who is to preserve the apostolic standard.

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), 380–381.

본문에서 ‘거하시는’으로 번역된 ‘에노이쿤토스’는 본래 ‘거주하다, 살다’라는 의미를 지닌 ‘에노이케오’의 현재 분사형으로 성령께서 계속적으로 바울과 디모데를 포함한 모든 그리스도인들 가운데 살아계시고 내주하신 다는 사실을 생생하게 드러낸다. 에노이케오는 “~안에”를 의미하는 전치사 ‘엔’과 ‘집, 가정’을 의미하는 ‘오이코스’의 합성어로 ‘거주하다, 살다’, ‘존재하거나 그 안에 위치하다’라는 의미로 사용되었다. 여기서 ‘말미암아’로 번역된 ‘디아’가 본래 ‘~을 통하여’라는 의미의 전치사이기에 오직 그리스도인들 가운데 거하시는, 내주하시는 성령을 통해서만이 ‘네게 부탁한 아름다운 것’을 지킬 수 있음을 강조하는 것이다. 우리가 복음 진리의 말씀을 지킬기 위해서는 오직 성령안에 거주하여야 한다는 것이다. 

-  1:14 Paul adds a second imperative and thus takes the exhortation a step further. That which Timothy is to “keep” or “preserve” (v. 13) he is now urged to “guard” (φυλάσσω,** also in v. 12 and 1 Tim. 6:20, which see), i.e., guard against it being lost or damaged (BAGD s.v. 1c), especially against false teachers and false teaching (see the context of 1 Tim. 6:20 and 2 Tim. 2:14ff., 25; 3:13–14; 4:3ff., 15). Since Timothy is the one commanded to guard the παραθήκην, “the deposit,” it is something entrusted to his care (cf. the parallel in 1 Tim. 6:20), i.e., “the standard of sound words that he heard” from Paul (cf. 2:2 with the cognate verb παράθου). The deposit is called “good” (καλήν) to give emphasis to its value and truthfulness (cf. 1 Tim. 1:8; 4:6; Rom. 7:16). τὴν καλὴν παραθήκην is placed first for emphasis.

This guarding is not to be done in Timothy’s own strength but διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν. διά here is used to indicate means and more particularly the personal agent (which is πνεύματος ἁγίου). Paul reminds Timothy again (v. 7) that he has the Holy Spirit dwelling (ἐνοικοῦντος; cf. v. 5 and especially Rom. 8:11) in him to enable him to carry out the ministry committed to him. Plural ἐν ἡμῖν, “in you,” emphasizes that the Holy Spirit is present in all Christians, and that, therefore, he, Paul, knows as a personal reality the truth about which he writes (cf. 1 Thes. 1:5). Paul can exhort Timothy to guard the good deposit because he knows that the Holy Spirit is indwelling Timothy and therefore will be the one through whom Timothy will be able to carry out the exhortation (cf. Phil. 2:12–13).

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), 381–382.

11 dfor which I was appointed a preacher and apostle and teacher, 12 ewhich is why I suffer as I do. But fI am not ashamed, for gI know whom I have believed, and I am convinced that he is able to guard until hthat day iwhat has been entrusted to me.3

d See 1 Tim. 2:7

e ch. 2:9

f ver. 8

g [Ps. 10:14; 1 Pet. 4:19]

h ver. 18; ch. 4:8; See 1 Cor. 3:13

i 1 Tim. 6:20

3 Or what I have entrusted to him; Greek my deposit

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:11–12.

11 내가 이 복음을 위하여 선포자와 사도와 교사로 세우심을 입었노라

12 이로 말미암아 내가 또 이 고난을 받되 부끄러워하지 아니함은 내가 믿는 자를 내가 알고 또한 내가 의탁한 것을 그 날까지 그가 능히 지키실 줄을 확신함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:11–12.

11절) 앞선 10절의 본문은 ‘디아 투 유앙겔리우’, ‘복음으로써’로 끝난다. 본 11절은 ‘이 복음을 위하여’에 해당하는 ‘에이스 호’로 시작한다. 즉 11-12절은 복음을 위하여 세우심을 받은 바울이 고난을 부끄러워하지 않음을 고백하는 것이다. 

-  1:11 Having mentioned the work of Christ, Paul is now constrained to mention his own part in the ministry for the gospel, as he does elsewhere (2 Cor. 5:18, 20; Eph. 3:7–8; Col. 1:25; 1 Tim. 1:11–12; 2:6–7). The statement here is almost identical to 1 Tim. 2:7 but does not include the words “I am telling the truth, I am not lying” or the phrase “of the Gentiles” after the word “teacher.”

εἰς ὅ refers to that “for which” Paul was appointed, with the antecedent of ὅ being εὐαγγελίου. ἐτέθην (aorist passive of τίθημι), which generally means “put” or “place,” carries here the meaning “appoint” and refers to a definite past action (cf. C. Maurer, TDNT VIII, 157). The passive voice assumes that the reader will intuitively grasp that “by God” or “by Christ” is to be understood (cf. Gal. 1:1). ἐγώ is used for emphasis (cf. the other occurrences of ἐγώ in the PE*: 1 Tim. 1:11, 15; 2:7; Tit. 1:3, 5; 2 Tim. 1:11; 4:6, in which all but the second and the last refer to Paul’s appointment to ministry, and even those are in contexts that deal with that topic).

The three terms κῆρυξ, ἀπόστολος, and διδάσκαλος (nominative case with the passive verb) designate different aspects of Paul’s one ministry. κῆρυξ** (see 1 Tim. 2:7; 2 Pet. 2:5; cf. Paul’s use of κήρυγμα [6x] and κηρύσσω [19x]), a term found in the culture of the day in both secular and religious senses, is the “herald” or “proclaimer” (see BAGD, MM). ἀπόστολος (see 1 Tim. 1:1), “apostle,” is used here in the special sense of one directly chosen by Christ and sent with Christ’s authority to speak for him (cf. Acts 11:14, 15; 26:16–18; 1 Cor. 15:8–10; Galatians 1). διδάσκαλος (Pl.* 7x) is applied by Paul to himself only here and in 1 Tim. 2:7 (but see Acts 11:26). In other uses of the word he either includes διδάσκαλοι in a list in which they are distinguished from ἀπόστολοι (1 Cor. 12:28, 29; Eph. 4:11) or uses it in a derogatory sense (Rom. 2:20; 2 Tim. 4:3). Most of the textual witnesses add ἐθνῶν after διδάσκαλος (all except א* A I 33 1175 syrpal). But the UBSGNT editors “regarded the word as a gloss introduced by copyists from the parallel in 1 Tm 2:7, there being no good reason to account for its omission if it were original here” (TCGNT).

What distinguishes these three aspects of Paul’s ministry? κῆρυξ and διδάσκαλος emphasize his roles as evangelist on the one hand and teacher on the other. He may have added these two terms, both of which he uses of himself only here and in 1 Tim. 2:7, to his usual self-designation of ἀπόστολος to emphasize these aspects of his ministry in his letters to Timothy so that he could be a model for Timothy (and others), who is to serve as an evangelist (κηρύσσειν, 2 Tim. 4:2) and teacher (διδάσκειν, 1 Tim. 4:11; 6:2; 2 Tim. 2:2) but is not an ἀπόστολος.

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.

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

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.

 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), 377–378.

첫번째로 ‘내가 믿는 자를 내가 알고’이다. 원문에는 원인이나 이유를 나타내는 접속사 ‘가르’가 사용되었다. ‘내가 알고’로ㅓ 번역된 ‘오이다’는 일반적으로 ‘보다, 인지하다, 주목하다’라는 뜻을 지닌 동사 ‘에이도’의 현재 완료형이다. 이는 바울이 과거부터 지속해서 이에 대한 지식을 가지고 있었음을 말하는 것이다. 바울이 알고 있던 이 지식은 무엇인가? 그것은 바로 자신의 믿음의 대상이 되는 분이 어떠한 분인가에 대한 분명한 앎, 지식이다. ‘내가 믿는 자’에 해당하는 ‘호 페피스튜카’에서 ‘페피스튜카’는 ‘믿다, 맡기다’라는 동사 ‘피스튜오’의 현재완료 능동태 직설법 표현으로 이를 직역하면 ‘내가 믿어오고 있는 분이다. 이처럼 바울은 ‘우리 구주 예수 그리스도 안에서 자신을 계시하신 하나님’에 대한 올바른 시직을 소유하고 있었던 것이다. 이로 인하여 바울은 죽음에 비견될만한 고난의 상황속에서도 부끄러워하지 않을 수 있었던 것이다. 

-  1:12 RSV, UBSGNT, and NA26 place a comma at the end of v. 11 and a period or raised dot after πάσχω in v. 12. In this way the intervening words form the conclusion to this long sentence that began with v. 8 and are divided from the words that follow πάσχω. Other critical editions (and all other translations noted in the UBSGNT punctuation apparatus) put the break between sentences at the end of v. 11. But it seems harsh to sever the intervening words from the following ἀλλʼ, and the phrase διʼ ἣν αἰτίαν is found at the beginning of a sentence in its other PE occurrences (2 Tim. 1:6; Tit. 1:13; so also Heb. 2:11; cf. BAGD s.v. αἰτία 1), not at the end. Therefore, it is best to think of a new sentence beginning with the first words of v. 12.

διʼ ἣν αἰτίαν functions as a causal conjunction with the meaning “for which reason,” “therefore.” “Because of” Paul’s service in the gospel ministry he suffers these things, because suffering is tied up with the gospel in this evil world (cf. v. 8; 3:12). It is difficult to determine whether the adverbial καί goes with ταῦτα, “even these things” (Ellicott, Bernard), or with πάσχω, “I also suffer,” i.e., suffering also is included in my appointment (Alford and especially Ridderbos).

Present tense πάσχω is used here of that which Paul is “experiencing” in the sense of “enduring” or “undergoing” (BAGD s.v. 3b). ταῦτα, “these things,” is a comprehensive term that includes all that is involved in Paul’s imprisonment (τὸν δέσμιον, v. 8), the only previous item to which this term could refer (and ἐπαισχύνομαι suggests a reference to v. 8, which has the same verb). Although the reader gains further insight into what is included in this ταῦτα as the letter progresses (e.g., v. 16: “my chains”), Paul most likely assumed that Timothy knew what he meant by it (cf. ταῦτα in 2:2).

The next clause, with ἀλλʼ followed by οὐκ, takes away any false impression that “for this reason I also suffer these things” might seem to convey (cf. BAGD s.v. ἀλλά 2). Paul is not “ashamed” (ἐπαισχύνομαι, see v. 8) of the “gospel” (vv. 10–11; cf. Rom. 1:16), “the testimony of our Lord” (v. 8), and his own imprisonment as the Lord’s “prisoner” (v. 8). V. 12 provides a word of explanation for the preceding sentence (vv. 8–11) and takes us back to the exhortation that begins that sentence: “Do not be ashamed.…” Paul indicates that he is not ashamed, even in his circumstances, so that Timothy will also not be ashamed, even if he also suffers.

γάρ signifies that the following words express the reasons that Paul is not ashamed: He knows (οἶδα) the one he has trusted and is persuaded of that one’s ability to guard his trust. Perfect tense πεπίστευκα indicates “I have put my trust, and still put it” (Ellicott). Dative ᾧ is the object of this verb, but the antecedent of this relative pronoun is not expressed. Since both God the Father and Christ are mentioned in the preceding verses, it is difficult to know which in particular Paul has in mind. He uses the verb πιστεύω with both in the the PE. Since emphasis has been laid on God and his power (cf. vv. 6, 7, 8), it is probable that the Father is in view here as well (cf. 1 Thes. 4:14, where God is named as the one who acts with reference to the Christian dead).

With καί Paul joins to his certain knowledge of the one he has trusted his certain assurance of that one’s ability to guard his trust. πέπεισμαι (perfect passive of πείθω; see v. 5), “I am convinced” or “I am certain,” asserts Paul’s confidence, the substance of which is expressed in the ὅτι clause that follows. The first aspect of Paul’s confidence is that God is “able” (δυνατός; cf. Rom. 4:21; 11:23), with the aorist infinitive that follows indicating the ability of God about which Paul is so confident: God is able “to guard his trust.” The infinitive φυλάξαι means here “to guard” or “to protect” in the sense of keeping what has been entrusted (τὴν παραθήκην) so that it is not lost (cf. v. 14; 1 Tim. 6:20; 2 Thes. 3:3). τὴν παραθήκην** (1 Tim. 6:20; 2 Tim. 1:12, 14, always with φυλάσσω) means “deposit,” “property entrusted to another” (BAGD; see also the excursus in Lock, 90–92) and is used figuratively in the PE.

Paul uses ἐκείνη ἡ ἡμέρα, “that day,” in this letter to designate the all-embracing day of God’s final judgment (cf. 1:18; 4:8), as he (2 Thes. 1:10) and Jesus (Mt. 7:22; Lk. 10:12; 21:34) do elsewhere. NT usage most likely echoes the OT (cf., e.g., Zp. 1:15; see BAGD s.v. ἡμέρα 3bβ; G. Delling, TDNT II, 951–53). εἰς either “marks the limit or accents the duration expressed by the accusative” (Robertson, Grammar, 594). Therefore, Paul affirms here that God will keep his deposit “until” (εἰς) the judgment day (cf. Phil. 1:10 for a similar use of εἰς).

What does Paul mean by “my deposit” (τὴν παραθήκην μου)? Essentially two answers are proposed: The first is that the deposit is what God has entrusted to Paul, usually understood as the gospel although sometimes of his ministry: “what has been entrusted to me” (RSV; cf. TEV, NEB). The second is that the deposit is what Paul has entrusted to God, usually regarded as his life or himself: “what I have entrusted to him” (NASB, NIV, and the marginal alternatives in RSV, TEV, NEB).

Those in favor of the first view (Bernard, Bürki, Easton, Gealy, Guthrie, Huther, Jeremias, Kelly, Lenski, Ridderbos, Stott, Weiss; Barrett and Spicq with hesitation) note that the entire phrase (with the verb φυλάσσω) occurs only twice elsewhere in the NT, both in the PE, and argue that in those places (1 Tim. 6:20; 2 Tim. 1:14—only two verses away) it has this meaning and should, therefore, here as well. Furthermore, they argue that the context is concerned about the gospel message that must be transmitted, not about Paul’s own life. This understanding, it is said, would make a natural transition to the following verses, especially v. 14.

Those in favor of the second view (Alford, Bouma, Calvin, Fee, Hendriksen, Kent, Lock, Moellering, Robertson, Schlatter, Simpson, van Oosterzee, Ward, N. J. D. White; Barclay, “Paul’s Certainties VII”) argue that in this context the deposit is more likely to be what Paul has committed to God, e.g., his own life, since the statement speaks of God as the one who “guards” and of the deposit as Paul’s (“my”). These two factors taken together distinguish this passage from the other two occurrences of the word (1 Tim. 6:20; 2 Tim. 1:4). In them, Timothy, a human being, is the subject of φυλάσσω; it is he who is to guard the deposit, which is not personalized as “my” deposit, as it is here. “My” with the deposit here seems more naturally to refer to what Paul has committed to another than to what has been committed to Paul.

This second view also fits this part of the verse, which is oriented to God’s care of Paul. ᾧ πεπίστευκα, “in whom I have put my trust,” has prepared the way for Paul to speak about the ability of the one in whom he trusts to guard “my deposit,” that which Paul has entrusted to God, which in effect he has already identified as himself in the statement “I have put my trust.” Furthermore, this perspective fits the letter as a whole and particularly this section, where Paul is encouraging Timothy to suffer for the gospel. Paul is concerned not only for Timothy’s fidelity but also that Timothy be assured that God will take care of his suffering servant. Paul gives him this assurance by pointing out this reality in his own life (cf. Paul’s references to God’s care for his life throughout the letter, e.g., 4:8, 17–18, and the maxim that those who endure will reign with Christ, 2:12). For the appropriateness of this view of the “deposit” to what follows see below.

RSV Revised Standard Version

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.

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.

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.

RSV Revised Standard Version

TEV Today’s English Version (Good News Bible)

NEB New English Bible

NASB New American Standard Bible

NIV New International Version

RSV Revised Standard Version

TEV Today’s English Version (Good News Bible)

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), 378–380.

 

8 Therefore qdo not be ashamed of rthe testimony about our Lord, nor of sme his prisoner, but tshare in suffering for the gospel by the power of God, 9 uwho saved us and vcalled us to1 a holy calling, wnot because of our works but because of vhis own purpose and grace, which he gave us in Christ Jesus xbefore the ages began,2 10 and which now has ybeen manifested through zthe appearing of our Savior Christ Jesus, awho abolished death and bbrought life and cimmortality to light through the gospel,

q See Mark 8:38

r See 1 Cor. 1:6

s [ver. 16]; See Eph. 3:1

t ch. 2:3, 9; 4:5

u 1 Tim. 1:1; Titus 3:4

v [Heb. 3:1]; See Rom. 8:28

1 Or with

w Titus 3:5; See Rom. 3:27

v [Heb. 3:1]; See Rom. 8:28

x Titus 1:2; [Rom. 16:25]; See Eph. 1:4

2 Greek before times eternal

y See Rom. 16:26

z See 2 Thess. 2:8

a 1 Cor. 15:26; [1 Cor. 15:54, 55; Heb. 2:14, 15]

b [Job 33:30]

c Rom. 2:7

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:8–10.

8 그러므로 너는 내가 우리 주를 증언함과 또는 주를 위하여 갇힌 자 된 나를 부끄러워하지 말고 오직 하나님의 능력을 따라 복음과 함께 고난을 받으라

9 하나님이 우리를 구원하사 거룩하신 소명으로 부르심은 우리의 행위대로 하심이 아니요 오직 자기의 뜻과 영원 전부터 그리스도 예수 안에서 우리에게 주신 은혜대로 하심이라

10 이제는 우리 구주 그리스도 예수의 나타나심으로 말미암아 나타났으니 그는 사망을 폐하시고 복음으로써 생명과 썩지 아니할 것을 드러내신지라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:8–10.

‘주를 위하여 갇힌 자 된 나’라는 표현은 빌 1:12; 몬 1:1,  9; 엡 3:1; 4:1등에서 언급된 적이 있다. 그러나 이 구절들에서 언급된 투옥은 제1차 로마 투옥(AD 61-63)을 가리킨다. 하지만 본문 8절에서 언급된 투옥은 제2차 로마 투옥(AD 67)을 가리킨다. 이 2차 투옥중에 바울은 순교했다. 바울은 이처럼 실제적인 투옥의 고난 속에서도 복음을 부끄러워하지 않았고 디모데에게 이를 부끄러워하지 말라고 권고하고 있는 것이다. 하나님께서 디모데에게 주신 것은 두려워하는 마음이 아니라 오직 능력과 사랑과 젤제하는 마음이다. 바울은 자신이 지은 어떤 죄로 인해서 투옥된 것이 아니라 하나님의 복음을 전하다가 투옥된 것이기에 부끄러워하지 말라고 말하는 것이다. 

‘부끄러워하지 말고’는 ‘메 에파이스퀸테스’로 ‘수치를 당하다’라는 의미의 ‘에파이스퀴노마이’의 부정과거 수동태 표현이다. 여기에 동사를 부정하는 ‘메’와 함께 사용되어 ‘부끄러워하지 말라’로 사용되었다. 

 

혹시 실제로 당시 디모데가 갇힌 바울로 인하여 혹은 주를 증언함으로 인하여 부끄러워했을까? 앞서 7절에서 디모데에게 두려워하지 말것을 권고한 바 있고 디모데가 소심한 성격을 가졌다면 충분히 그런 상황에 처했을 수도 있다. 하지만 지금은 그렇지 않을지라도 혹시 언제 엄습해올지 모르는 수치의 감정을 사전에 근원적으로 차단하려는 마음에서 거듭 이런 충고를 하고 있는 것이다. 복음을 전하는 자는 매임을 받을 수 있으나 하나님의 복음은 결코 매이지 않는다. 그러므로 우리는 복음 자체에 대해 또한 복음을 전하는 것으로 인하여 당하는 어떠한 고난도 부끄러워해서는 안된다. 

 

바울은 일차적으로 부끄러워하지 말것을 명하고 나아가 더욱 적극적으로 복음과 함께 고난을 받을 것을 명한다. ‘함께 고난을 받으라’로 번역된 ‘슁카코파데손’은 본래 '고난 받다'라는 의미의 동사 ‘카코파데오’와 ‘함께’라는 의미의 접두사 ‘쉰’의 합성어이다. ‘카코파데오’는 ‘나쁜, 악한’을 의미하는 ‘카코스’와 ‘경험하다, 겪다, 고생하다’라는 의미의 동사 ‘파스코’의 합성어로 원래 ‘불행을 겪다, 고난받다’라는 의미를 지니고 있다. 바울은 그리스도의 남은 고난을 자신의 육체에 채우는 일에(골 1:24) 디모데가 동참해야함을 분명하게 요청하고 있는 것이다. 이렇게 복음과 함께, 복음을 위하여 고난 받는 것은 우리의 힘과 능력으로가 아니라 오직 하나님의 능력으로 가능하다. 

-  1:8 Because the spirit God gave us is not one of cowardice but of power, etc., Paul can “therefore” (οὖν) admonish Timothy not to “be ashamed,” i.e., embarrassed (ἐπαισχυνθῇς, aorist subjunctive with μή as a prohibition; deponent passive with transitive use: Robertson, Grammar, 817f.; cf. Kee, “Shame”) of τὸ μαρτύριον τοῦ κυρίου ἡμῶν. “The testimony” (τὸ μαρτύριον) is Christian preaching and the gospel generally (as in 1 Cor. 1:6; [variant reading in 2:1]; 2 Thes. 1:10; cf. especially the other PE* occurrence, 1 Tim. 2:6; BAGD s.v. 1b; H. Strathmann, TDNT IV, 504).

This testimony is “about” “our Lord” (objective gen. τοῦ κυρίου [like τοῦ Χριστοῦ in 1 Cor. 1:6]; NIV, RSV, and NEB have “to our Lord”). From this point on 2 Timothy uses κύριος without further identification (1:16, 18 [2x]; 2:7 [variant reading in 14], 19 [2x], 22, 24; 3:11; 4:8, 14, 17, 18, 22). Because of the earlier use of κύριος clearly identified as “Christ Jesus” (1:2), because τὸ μαρτύριον is more directly related to Christ (cf. 1 Cor. 1:6), and because one might more likely be in danger of being ashamed of Christ, a religious leader put to death as a criminal by Roman authorities and repudiated by Jewish religious leaders, than of God, it is most likely that κύριος here is a designation for Christ. Thus while Paul warns Timothy not to be ashamed of Christ, he also reminds Timothy, with the designation τοῦ κυρίου ἡμῶν, that Christ is the sovereign master of Christians’ lives.

μηδέ, “nor,” is used to continue the preceding negation (μή) and the previous verb (ἐπαισχυνθῇς; BAGD s.v. μηδέ 1a). Thus Paul urges Timothy not to be ashamed of him (ἐμέ) as one who is a “prisoner” (δέσμιον) in Rome (cf. 1:17; 4:16–17). It is striking that Paul refers to himself not as Rome’s prisoner but as “his” (αὐτοῦ), i.e., “the Lord’s” prisoner, with αὐτοῦ referring back to τοῦ κυρίου. His imprisonment is for no other reason than that he serves the Lord. Paul always refers to himself as a δέσμιος in this way (δέσμιος Χριστοῦ Ἰησοῦ, Eph. 3:1; Phm. 1, 9; δέσμιος ἐν κυρίῳ, Eph. 4:1). That he does so here gives Timothy perspective on Paul’s imprisonment and thereby gives him reason not to be ashamed of the apostle.

Paul joins an imperative to the prohibition μὴ ἐπαισχυνθῇς with ἀλλά so that the thrust of the sentence shifts to the positive exhortation: “Do not be ashamed …, but join with me.…” The verb συγκακοπαθέω** (also in 2:3; here imperative συγκακοπάθησον; cf. κακοπαθέω** in 2:9; 4:5) means “suffer together with someone.” Since the someone is not explicitly indicated, and since Paul, who is obviously suffering, is the one encouraging Timothy to suffer together with someone, it is often assumed that the someone is Paul (e.g., NASB, NIV), although others have left that an open question with “take your share of suffering” (e.g., RSV, NEB; similarly TEV).

τῷ εὐαγγελίῳ (dative of advantage) specifies that for which Timothy is to suffer, “the gospel,” God’s good news to mankind (see vv. 9–10). This is the first of three occurrences of εὐαγγελίον in 2 Timothy (also in 1:10; 2:8; elsewhere in PE* in 1 Tim. 1:11, which see). As always Paul’s exhortation is based on God’s enabling grace, and thus he exhorts Timothy to join with him in suffering for the gospel κατὰ δύναμιν θεοῦ, with κατά used in the sense of “in” or “by.” δύναμις θεοῦ (in Pl.* in Rom. 1:16; 1 Cor. 1:18, 24; 2:5; 2 Cor. 6:7; 13:4 [2x]) harks back to the πνεῦμα … δυνάμεως of v. 6. Timothy can rely upon “God’s power” because God’s powerful Spirit is in him to give him that power (cf. Eph. 3:16, 20).

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.

NIV New International Version

RSV Revised Standard Version

NEB New English 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.

NASB New American Standard Bible

NIV New International Version

RSV Revised Standard Version

NEB New English Bible

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), 372–373.

σῴζω (sōzō), 동사. 구원하다, 구하다. 미래 능동태. σώσω; 부정과거 능동태. ἔσωσα; 완료 능동태. σέσωκέν; 부정과거 능동태. ἐσώθην; 완료 중간태. σέσωσται. 히브리어 등가: ישׁע (83), מלט 1 (26). 아람어 등가: יזב (1).

1. 구출하다 — 해로움이나 악에서 벗어나게 하거나 어떤 경우에서는 구금에서 풀어 주다. 관련 주제: 구조하다.

막 8:35|| ψυχὴν αὐτοῦ σῶσαι ἀπολέσει

막 15:30|| σῶσον σεαυτὸν

눅 23:35|| Ἄλλους ἔσωσεν,

히 5:7 τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου

유 23 οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες,

2. 구원 받은 (상태) — 죄에서 구해지거나 구조되다(그리고 결과적으로 심판에서).

행 2:40 Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.

행 4:12 ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.

엡 2:5 χάριτί ἐστε σεσῳσμένοι—

딤전 2:4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς

딤전 2:15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν

3. 구원하다 (종교) — 죄와 그에 따르는 심판으로 부터 구하다 또는 악에서 구원하다. 관련 주제: 구원; 구원; 호산나.

딤후 1:9 τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ,

딤후 4:18 καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν

딛 3:5 αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς

약 4:12 ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι·

약 5:20 ὁδοῦ αὐτοῦ σώσει ψυχὴν

4. 치료 받다 ⇔ 구원 받다 — 치료되다, 매임이나 다른 고통에서 구해지거나 구원받았다는 의미로.

마 9:22|| καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας

막 5:23 ἵνα σωθῇ

막 5:28|| Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι.

행 4:9 τίνι οὗτος σέσωσται,

행 14:9 ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι

5. 구조되다 (상태)† — 해로움이나 악, 그리고 경우에 따라 수감에서 자유로운. 관련 주제: 구조하다.

마 24:22|| οὐκ ἂν ἐσώθη πᾶσα

행 16:30 Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ;

행 27:20 λοιπὸν περιῃρεῖτο ἐλπὶς πᾶσα τοῦ σῴζεσθαι ἡμᾶς.

6. 치유하다 ⇔ 구하다 — 치유하다, 구금 또는 기타 고난에서 사람을 구하거나 건져내는 것으로 생각하여.

마 9:22|| ἡ πίστις σου σέσωκέν σε.

막 5:34|| Θυγάτηρ, ἡ πίστις σου σέσωκέν σε·

막 10:52|| Ὕπαγε, ἡ πίστις σου σέσωκέν σε.

눅 17:19 ἡ πίστις σου σέσωκέν σε.

약 5:15 καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν

• 창 19:17; 삼상 19:11; 시 3:8; 시 21:6; 시 71:4; 잠 11:31; 호 14:4; 욜 2:32; 사 10:22; 사 45:20; 렘 31:6

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

완료 능동태. 완료 능동태

부정과거 능동태. 부정과거 수동태

완료 중간태. 완료 중간태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  1:9 As is often the case with Paul, the mention of the gospel and of God triggers a statement of praise and thanksgiving or a kind of doxology (cf. 1 Tim. 1:17; 6:15f.; Rom. 11:33–36). Here and in the following verse he gives a further statement about God and his gospel (cf. 1 Cor. 15:3–4 and especially Rom. 1:2–4).

τοῦ σώσαντος is the equivalent of an explanatory relative clause and is generally rendered as such: “who has saved” (Burton, Syntax, §426). Paul wants Timothy to remember that God, whose gospel he is asked to suffer for, has saved him (for σῴζει θεός see 1 Cor. 1:21; Tit. 3:5). σώσαντος specifies what God purposed “in Christ Jesus” and manifested in him as “our Savior” (v. 10). Christ’s work as Savior “abolished death, and brought life and immortality to light,” and thus σώσαντος means that God has saved us from death and brought us life and its attendant immortality. ἡμᾶς, “us,” in this general statement of truth designates the Christian community as a whole (cf. 2:11–13), even though it may be particularly applied to Paul and Timothy, as the designation of those “called” by God indicates.

καλέσαντος, also governed by the article τοῦ, further describes God. καλέω is used in the NT and especially in Paul of a “call” that is effectual (K. L. Schmidt, TDNT III, 489), i.e., of the choice of a person for salvation (BAGD s.v. 2). Most often in Paul, as here, it is God who calls (e.g., Rom. 8:30; 9:12 [11 in English versions], 24; 1 Cor. 1:9; Gal. 1:6; 5:8; 1 Thes. 5:24).

It is difficult to ascertain the precise force of dative κλήσει ἁγίᾳ, “a holy calling.” Some suggest that it is dative of means or of instrument, “with a holy calling” (RSV, NASB; Schmidt, TDNT III, 492; BAGD s.v. 1; Bouma) because the calling comes from a holy God. Others take it as dative of interest: called “to a holy life” (NIV; NEB: “called to be saints”; Barrett, Kelly, Lenski, Lock, Robertson, N. J. D. White). κλῆσις (Pl.* 9x: Rom. 11:29; 1 Cor. 1:26; 7:20; Eph. 1:18; 4:1, 4; Phil. 3:14; 2 Thes. 1:11) is used in both senses in the NT (see the occurrences and BAGD s.v. 1, 2). The syntactical construction of τῆς κλήσεως ἧς ἐκλήθητε in Eph. 4:1 points to the first understanding, “with a holy calling.” At the same time, the functional significance of the phrase in Eph. 4:1 is to call Christians “to walk in a manner worthy” of that calling. It may well be that the phrase here functions in that kind of double capacity.

Paul goes on to deny that God’s saving and calling is “on the basis of” (κατά, BAGD s.v. II.5d; seen especially Tit. 3:5) “our deeds,” as he does elsewhere (Rom. 3:20; 9:11; Gal. 2:16; and especially Eph. 2:9; cf. Marshall, “Faith and Works”). ἡμῶν carries on the persistent reference to the first person plural that marks this section (vv. 7, 8, 10, 14; cf. v. 2).

The introduction of a positive statement by ἀλλά after a negative statement continues a pattern seen also in vv. 7 and 8. God has not saved and called us because of our works, but “on the basis of” (κατά, BAGD s.v. II.5d) his plan and grace. πρόθεσις (Pl.* 6x: Rom. 8:28; 9:11; Eph. 1:11; 3:11; 2 Tim. 1:9; 3:10) has as one basic set of meanings “plan, purpose, resolve, will.” Here, as in most of the Pauline occurrences (except 2 Tim. 3:10), it is used of the divine purpose. ἰδίαν, “his own,” emphasizes that it is God’s own purpose and no one else’s. Since χάριν, “grace,” is connected to ἰδίαν πρόθεσιν by καί, it is also governed by ἰδίαν. Thus salvation is not only on the basis of God’s purpose but also on the basis of “his own” χάρις, the gracious intention of God. Paul also links these two elements, God’s purpose or will and his gracious intention, elsewhere as the basis for human salvation. In Rom. 8:28 God’s “purpose” is set in the context of his love (vv. 35, 39), in Rom. 9:11 in the context of his mercy (vv. 15f., 18), in Eph. 1:11 and 3:11 in the context of his grace (1:6–7; 3:2). One term emphasizes God’s plan, the other his attitude and intention. For κατὰ χάριν* elsewhere in Paul see Rom. 4:4, 16; 12:6; 1 Cor. 3:10; 2 Thes. 1:12.

In the participial construction that follows singular τὴν δοθεῖσαν refers either to πρόθεσιν and χάριν as one, or, more likely, just to χάριν as that which is “given” to us (for δίδωμι with χάρις in Paul cf. Rom. 12:3, 6; 15:15; 1 Cor. 1:4; 3:10; 15:57; 2 Cor. 8:16; Gal. 2:9; Eph. 3:8; 4:7; 2 Thes. 2:16). God saved us and called us by giving his grace to “us” (ἡμῖν designating all Christians).

Grace was given to us in Christ πρὸ χρόνων αἰωνίων. When used of time πρό consistently has the meaning “before” (see BAGD s.v. 2 for the occurrences). But what is the meaning of the combination πρὸ χρόνων αἰωνίων** (Rom. 16:25; Tit. 1:2)? Except for the rendering of the RSV, “ages ago,” there is a consensus among commentators and translations that the phrase, literally “before times eternal,” is best understood here as “from all eternity” (NASB, NEB) or “before the beginning of time” (NIV, TEV). This is in accord with Paul’s perspective, which speaks of God’s decision before time and the world began (1 Cor. 2:7: πρὸ τῶν αἰωνίων; Eph. 1:4: πρὸ καταβολῆς κόσμου).

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.

RSV Revised Standard Version

NASB New American Standard Bible

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.

NIV New International Version

NEB New English 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.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

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), 373–375.

-  1:10 Paul moves from God’s eternal plan and the grace resident in Christ to the manifestation of that grace in the appearing of Christ as the Savior who accomplishes salvation by abolishing death and providing life and immortality. The shift is indicated by the verb φανερόω and the temporal adverb νῦν, “now,” “at the present time,” which is set in contrast to πρὸ χρόνων αἰωνίων (v. 9).

The feminine singular participle φανερωθεῖσαν agrees with χάριν, as did the previous participle τὴν δοθεῖσαν, and parallels that previous participle. That earlier clause related that God’s grace was given to us in Christ “before the beginning of time.” This clause relates that “now” God’s grace has been “made visible” or “revealed” (other Pauline uses of φανερόω most like this one are in Rom. 16:26; Col. 1:26; and the other PE* occurrences, 1 Tim. 3:16; Tit. 1:3). This manifestation of grace has taken place “through” (διά) Christ’s “appearance.” Paul is the only NT writer to use ἐπιφάνεια** (also in 2 Thes. 2:8; 1 Tim. 6:14; Tit. 2:13; 2 Tim. 4:1, 8), “appearing” or “appearance,” and he uses it exclusively of the “appearing” of Jesus in his first (only here) or second coming (the other occurrences). Paul thus states that God’s grace was made visible in the earthly ministry of Jesus, in which this Jesus appeared in his capacity as “Christ,” the anointed one (Χριστοῦ, see 1 Tim. 1:1f.), and as “our Savior” (τοῦ σωτῆρος ἡμῶν). Paul refers to Jesus as σωτήρ 6x in his letters (Eph. 5:23; Phil. 3:20; Tit. 1:4; 2:13 [see the comments there]; 3:6) and once in Acts (13:23). As the “Savior” Christ accomplished what Paul goes on to describe, and it is through those acts that God made his grace known and saved us.

καταργήσαντος μὲν τὸν θάνατον describes the effectiveness of Christ’s work as Savior from a negative perspective. The μέν … δέ particles indicate both “connection and contrast” (Fairbairn; cf. further Robertson, Grammar, 1150–53). Hence θάνατον, “death,” is defined in part by contrast to “life and immortality” (cf. Jn. 5:24). The “life” that is brought is not physical but spiritual life, and “immortality” itself speaks of life beyond physical death. Therefore, “death” here must be the spiritual death associated with sin (cf. Rom. 6:6 [the same verb]; 7:24; 8:2). Christ has “abolished” (καταργήσαντος) this death, so that it no longer has a hold on his people. Thus Paul speaks of Christ bringing “life” to Christians (cf. Rom. 6:4, 11, 13). When those who belong to Christ are resurrected, the last aspect of “death,” physical death itself, will also be abolished (cf. 1 Cor. 15:26, using the same verb as here), and this, too, will occur on the basis of Christ’s decisive work, which, according to Heb. 2:14, took place in Jesus’ own death.

Christ has “brought life to light” (φωτίσαντος, Pl.* 4x: also in 1 Cor. 4:5; Eph. 1:18; 3:9). He has thus “not only shown it, but effectively manifested it” (H. Conzelmann, TDNT IX, 349). “Life” (ζωήν) here is the supernatural and spiritual life that was promised to believers in Christ (cf. 1:1). Christ embodies life (he speaks of himself as the life in Jn. 11:25; cf. Col. 3:4) and brings it to give to others (Rom. 5:17; 6:4; 2 Cor. 4:10–11; 1 Jn. 5:11–12). Paul joins to ζωήν the word ἀφθαρσίαν** (also in Rom. 2:7; 1 Cor. 15:42, 50, 53, 54; Eph. 6:24), “incorruptibility,” “immortality,” to provide the appropriate eternal dimension, just as he sometimes adds the word “eternal.”

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), 375–376.

 

 6 For this reason I remind you nto fan into flame the gift of God, which is in you through the laying on of my hands, 7 for God gave us oa spirit not of fear but pof power and love and self-control.

n 1 Tim. 4:14; [1 Thess. 5:19]

o Rom. 8:15; [John 14:27; Rev. 21:8]

p Luke 24:49; Acts 1:8

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:5–7.

6 그러므로 내가 나의 안수함으로 네 속에 있는 하나님의 은사를 다시 불일듯 하게 하기 위하여 너로 생각하게 하노니

7 하나님이 우리에게 주신 것은 두려워하는 1)마음이 아니요 오직 능력과 사랑과 절제하는 1)마음이니

1) 헬, 영

1) 헬, 영

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:6–7.

앞서 바울은 디모데에게 외조모 로이스와 어머니 유니게로부터 받은 거짓이 없는 믿음이 있음을 언급한 후에 이런 이유로 하나님의 은사를 다시금 불 붙게 하기위해 충고한다. 

또한 ‘다시 불일듯 하게 하기 위하여’라는 표현을 통해서 알 수 있듯이 은사는 언제든지 꺼질 수 있다는 것이다. 혹자는 디모데 안에 있던 하나님의 은사가 완전히 소멸되었다라고 말하기도 하지만 여기 사용된 동사 ‘아나조퓌레인’은 ‘계속해서 새롭게 불타오르도록 하다, 계속해서 극렬하게 타오르도록 하다’라는 의미의 동사 ‘아나조퓌레오’의 현재 부정사로 디모데 안에 있는 은사가 새롭게 불타오르도록이라는 의미이다. 이 단어는 ‘다시’를 의미하는 ‘아나’와 ‘살다, 살아나다’를 의미하는 ‘자오’, ‘불, 불꽃’을 의미하는 ‘퓌르’의 합성어이다. 말그래도 '다시 불이 살아나다’는 의미이다. 이를 ESV와 NIV는 ’to fan into flame’, NASB ’to kindle a fresh’로 번역했다. 아마도 당시 연소했던 디모데는 사역을 하던 도중 교회 내에서 활동하던 거짓 교사들과 외적으로 가중되는 로마 제국의 핍박으로 인하여 크게 위축되어있었던 것으로 보인다. 하여 바울이 보기에 디모데는 다시금 하나님의 사역자로 안수받던 당시에 하나님께서 허락하신 은사들을 다시금 기억하며 약해졌던 불을 다시금 뜨겁게 불타오르게 할 필요가 있었던 것이다.

 

거스리는 이렇게 말했다. ‘모든 그리스도인 사역자들은 그들 자신들이 맡은 임미구 아무리 작은 것이라 할지라도 하나님께서는 그들에게 그 임무를 수행할 수 있을만한 특별한 은사를 주시지 않은 채로 그 임무를 맡가시지 않는다는 사실을 지속적으로 확신해야 한다.’

 

-  1:6 fan into flame the gift of God. Paul does not explain what this gift is (see note on 1 Tim. 4:14), which allows the principle here to be seen as applicable to all kinds of spiritual gifts. Such gifts tend to fade in strength when they are not used and encouraged. The laying on of my hands may refer to Timothy’s ordination. This passage focuses on Paul’s part in that event, whereas 1 Tim. 4:14 mentions the involvement of “the council of elders.”

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2338.

 

-  1:6 On the basis of (διʼ ἣν αἰτίαν as a causal conjunction; BAGD s.v. αἰτία 1) the reality of Timothy’s genuine faith (v. 5) Paul reminds Timothy to “rekindle” (ἀναζωπυρεῖν,** a NT hapax; present infinitive of continuous action [Robertson]) “the gift of God.” This metaphor from the rekindling of a dying flame (so Fee) does not mean that Paul thought that Timothy’s faith was dying out, but that he should “fan into flame” (NIV) that special gift of God that he had received, i.e., make full use of it (cf. 1 Thes. 5:19). τὸ χάρισμα is used here in the sense of a special spiritual gift bestowed by God (τοῦ θεοῦ), as in some other occurrences in the NT (cf. 1 Pet. 4:10; Rom. 12:6; 1 Cor. 12:4, 9, 28, 30, 31).

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

 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), 370–371.

 

7절) 한글 번역에서는 7절에서 ‘가르’라는 원인이나 이유를 나타내는 접속사를 번역하지 않았다. 이는 바울이 앞서 디모데의 안수식을 생각나게 함으로 그가 받은 하나님의 은사를 다시 불일듯하게 하고자 하는 이유를 밝히는 것이다.  그 이유를 설명하면서 바울은 ’not A but B’ 구문을 사용한다. 이는 헬라어로 ‘우 A 알라 B’의 형식이다. 바울이 먼저 부정하는 것은 ‘두려워하는 마음’이다. ‘마음’으로 번역된 ‘프뉴마’는 ‘영, 정신’이라는 의미를 지니는데 본절은 ‘하나님이 우리에게 주신 것은 두려워하는 영이 아니라 오직 능력과 사랑과 절제하는 영이다’라고 번역할 수 있다. ESV나 NIV는 모두 이 ‘프뉴마’를 ’spirit’로 번역했다. 여기서 두려워하는 으로 번역된 ‘데일리아스’는 본래 ‘의기소침함, 비겁함’을 의미한다. 따라서 본문의 좀더 적확한 번역은 ‘두려워하는 마음’이 아니라 ‘의기소침한 마음 혹은 비겁한 마음’이다. 아마도 당시 여러가지 이유로 디모데가 의기소침해 있었기 때문일 것이다. 그러니까 바울은 당시 의기소침해 있는 디모데에게 네가 안수를 받을 때 어떤 영을 받았는지를 기억함으로 다시금 열정에 불타오를 것을 촉구하는 것이다. 

 

디모데가 하나님께로부터 받은 영, 마음은 다름아닌 능력과 사랑과 절제였다. 여기서 능력으로 번역된 ‘뒤나메오스’는 다이나마이트의 어원으로 ‘두나미스’의 속격이다. 바울은 이 능력을 롬 1:16에서도 사용했다. 사랑으로 번역된 ‘아가페스’는 갈 5:22에서 표명된대로 성령의 열매 가운데 하나로 두려움을 물리치는 힘이다(요일 4:18) 

절제하는 마음으로 번역된 ‘소프로니스무’의 원형 ‘소프로니스모스’는 ‘보존하다’라는 의미의 동사 ‘소조’와 ‘생각’이라 의미의 명사 ‘프렌’의 합성어로 ‘지혜롭게 만들기, 누군가를 현명하게 만드는 원인, 자제, 절제, 수양’을 의미한다. 이 절제하는 마음은 근신, 자기 통제(self-control)로 신약성경에서 여기에 단 한번 등장한다. 

 

-  1:7 The appeal in v. 6 is further motivated (γάρ) by the statement here about the nature of the “spirit” that God has given to “us.” Is Paul referring to the χάρισμα of v. 6 under another designation, “a spirit,” or broadening the discussion and talking about the “Spirit” who imparts the χάρισμα, or referring to the “attitude” (“spirit”) that God has placed in “us”? The negative first statement in this verse has understandably inclined most modern English translations to use “spirit” with a lowercase letter (e.g., NIV), but the positive affirmation that follows seems to have the Holy Spirit in mind (so TEV: “Spirit”).

Other factors point to the latter choice: Paul connects χάρισμα and the Holy Spirit in 1 Cor. 12:5, 7. When he writes about the πνεῦμα “given” by God (Rom. 5:5; 1 Cor. 12:7; 2 Cor. 1:22; 5:5; 1 Thes. 4:8, all using the verb used here, δίδωμι) and “received” by humans (Rom. 8:15 in context; 1 Cor. 2:12), he almost always refers thereby to the Spirit of God (exceptions are the quotation in Rom. 11:8 and possibly Eph. 1:17).

But since the statement here begins with the negative, the generic lower-case “spirit” is probably the best decision after all, as long as one recognizes that the positive affirmation beginning with ἀλλά does, indeed, refer to the Spirit of God. If this understanding is correct, then ἡμῖν, “us,” refers to Christians in general (as in v. 9) rather than just to Paul and Timothy as those who have received a special χάρισμα (so, e.g., Lock and Parry), and aorist ἔδωκεν refers to the past action of God at the beginning of every Christian’s life in giving his “Spirit” (cf. 1 Cor. 12:13; Rom. 8:9, 11, 14–16).

The “spirit” that God did not give is one of δειλία** (a NT hapax), “timidity” or “cowardice.” Paul probably reminds Timothy of this both because of his own temperament and also because of the difficult situation in which he and Paul found themselves.

“But” (ἀλλά) God did give a spirit of δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. Similar uses of the genitive with πνεῦμα are found in Rom. 8:2, 15; 2 Cor. 4:13; Eph. 1:17 and elsewhere in the NT (BAGD s.v. 5e). δύναμις, “power,” is a characteristic of the Holy Spirit in the NT (Lk. 4:14; Acts 1:8; Rom. 15:13, 19; Eph. 3:16). The “power” that characterizes the Spirit is that which he brings into the life of believers as he indwells them. Thus believers are “strengthened with power through his spirit in the inner person” (Eph. 3:16) and enabled to have a ministry of accomplishment “in the power of the Spirit” (Rom. 15:18–19).

The Spirit is also characterized by ἀγάπη (Rom. 15:10), and it is through the Spirit that God pours out his “love” into the hearts of believers (Rom. 5:5). Thus for the believer “love” is the first evidence of the fruit of the Spirit (Gal. 5:22), and the believer lives a life of “love in the Spirit” (Col. 1:8).

Paul also says that the Spirit is characterized by σωφρονισμός (a NT hapax but see the occurrences of the other σωφρ- words at 1 Tim. 2:9, 14; 3:2). Since Paul can speak of one aspect of the fruit of the Spirit as ἐγκράτεια (Gal. 5:23) one should not find this related term foreign to Paul’s way of thinking, as Hanson does. It is difficult to know which of its nuances this word has here (see BAGD): “making to understand,” “making wise,” and “admonition to do better”; “more rarely it can mean ‘discretion’ in the sense of ‘moderation,’ ‘discipline’ ” (U. Luck, TDNT VII, 1104). Paul uses a cognate term, σώφρων, “prudent, thoughtful, self-controlled,” when describing the characteristics of a bishop (1 Tim. 3:2). When Paul desires that the believer ascertain properly what the Spirit has given him (Rom. 12:3) and live and act accordingly, he uses the cognate verb σωφρονεῖν, “to have sound judgment,” which seems in that context to combine the characteristics of prudence and self-discipline. Somewhat similar characteristics mark the description of the ministry of the Spirit of truth in Jn. 16:13: The Spirit “will not speak on his own initiative, but whatever he hears, he will speak.” It seems likely that Paul’s use of the cognate verb in Rom. 12:13 and the cognate adjective in 1 Tim. 3:2 are our best guides to his use of the noun here.

NIV New International Version

TEV Today’s English Version (Good News 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.

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), 371–372.

 

이처럼 바울은 교회 내부와 외부의 여러가지 문제로 인하여 위축되고 의기소침해 있는 디모데를 향해서 안수함을 통해서 너, 디모데를 사역자로 세우면서 하나님께서 어떤 은사를 주셨는지를 상기시켜주고 있는 것이다. 이는 두려워함이나 위축됨, 의기소침함이 아니라 능력과 사랑과 절제하는 영으로 이를 통해서 열정을 가지고 더욱 사역에 매진할 것을 촉구하는 것이다. 

 

3 fI thank God gwhom I serve, as did my ancestors, hwith a clear conscience, as I remember you iconstantly in my prayers night and day. 4 jAs I remember your tears, kI long to see you, that I may be filled with joy. 5 I am reminded of lyour sincere faith, a faith that dwelt first in your grandmother Lois and myour mother Eunice and now, I am sure, dwells in you as well.

f See Rom. 1:8

g See Acts 22:3; 24:14

h 1 Tim. 3:9; See Acts 23:1

i Rom. 1:9

j [Acts 20:37]

k Phil. 1:8; [ch. 4:9, 21]

l Rom. 12:9; 1 Tim. 1:5

m Acts 16:1; [ch. 3:15; Ps. 86:16; 116:16]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:3–5.

3 내가 밤낮 간구하는 가운데 쉬지 않고 너를 생각하여 청결한 양심으로 조상적부터 섬겨 오는 하나님께 감사하고

4 네 눈물을 생각하여 너 보기를 원함은 내 기쁨이 가득하게 하려 함이니

5 이는 네 속에 거짓이 없는 믿음이 있음을 생각함이라 이 믿음은 먼저 네 외조모 로이스와 네 어머니 유니게 속에 있더니 네 속에도 있는 줄을 확신하노라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:3–5.

λατρεύω (latreuō), 동사. 섬기다, 예배하다. 미래 능동태. λατρεύσω; 부정과거 능동태. ἐλάτρευσα. 히브리어 등가: עבד (60), עבר 1 (1), שׁרת (1). 아람어 등가: פלח (2).

1. 예배하다 ⇔ 섬기다 — 신을 예배하다, 신을 섬긴다는 의미로. 관련 주제: 성직자.

빌 3:3 οἱ πνεύματι θεοῦ λατρεύοντες

딤후 1:3 ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει,

히 8:5 (οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων,

히 12:28 διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ

히 13:10 τῇ σκηνῇ λατρεύοντες.

• 출 3:12; 출 4:23; 출 7:16; 출 20:5; 출 23:24; 신 4:28; 신 6:13; 신 10:12; 수 22:27; 수 24:15; 겔 20:32

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

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

-  1:3 χάριν ἔχω,** “I thank” (also in Lk. 17:9; Acts 2:47; 2 Cor. 1:15; Heb. 12:28), is used here (and in 1 Tim. 1:12) in place of the more usual εὐχαριστέω (Rom. 1:8; 1 Cor. 1:4; Eph. 1:16; Phil. 1:3; Col. 1:3; 1 Thes. 1:2; 2 Thes. 1:3; Phm. 4) or the less usual εὐλογητός (2 Cor. 1:3; Eph. 1:3). The phrase is found in the literature of the day, including the papyri (see BAGD s.v. χάρις 5), and is comparable to the Latin expression gratiam habere (Simpson). Paul expresses his thanksgiving “to God” (τῷ θεῷ) here as he does in all his thanksgiving sections.

The relative clause attached to θεῷ gives further insight into Paul and his religious life by affirming that Paul continually “serves” God. Robertson renders the present tense verb, which he says emphasizes the continual unbroken habit of life, “I have been serving” (λατρεύω, Pl.* 4x: Rom. 1:9, 25; Phil. 3:3). The verb is not the usual one for service. It is used in the literature of the day to indicate the execution of religious duties (H. Strathmann, TDNT IV, 62: “The ministry denoted by λατρεύειν is always offered to God”; cf. especially Rom. 1:9).

The second of two prepositional phrases, ἐν καθαρᾷ συνειδήσει, specifies the manner in which Paul performs his service. συνειδήσει (see the comments on 1 Tim. 1:5) means “moral consciousness” or “conscience.” The term signifies that one is conscious of the rightness or wrongness (before God) of one’s actions. καθαρᾷ συνειδήσει (see the comments on the only other NT occurrence of the phrase, 1 Tim. 3:9) is used here in the sense of a “clean,” or better, a “clear conscience.” Thus Paul is saying that he is seeking to live according to God’s demands.

The first prepositional phrase, “from my ancestors,” sets forth a linkage in Paul’s life similar to that in Timothy’s life (cf. v. 5). προγόνων** means literally “those born before” and is used here, as in 1 Tim. 5:4 (see the comments there), of one’s “parents,” “grandparents,” or “ancestors.” ἀπὸ προγόνων is best understood as “as my ancestors did” (so BAGD s.v. πρόγονος, citing several examples from inscriptions; similarly rendered in most modern English translations: RSV, NASB, NEB, TEV, NIV). Paul affirms here a continuity with the true faith of his Jewish ancestors, i.e., that he has not left the OT and turned to worship and serve another God, but, in recognizing Jesus as the promised Messiah, has continued to serve the God of Abraham (cf. Acts 23:1; 24:14; 26:6). Paul does not look back on his early life as a time of a bad conscience but as one of the terrible ignorance of unbelief with regard to Jesus (cf. 1 Tim. 1:13).

The relative adverb ὡς introducing the next clause “is almost equivalent to ‘when,’ ‘as often as,’ but adds the thought of the correspondence of the thankfulness with the thought of Timothy, χάριν ἔχω ὡς ἔχω μνείαν: to think of thee is to thank God for thee” (Lock). The neuter adjective ἀδιάλειπτον** (also in Rom. 9:2) is used here as an adverb with the meaning “constantly,” indicating that Paul prays for Timothy on every occasion in which he prays. ἔχω … μνείαν** (also in 1 Thes. 3:6) is used here of remembering and mentioning in prayer, as the words that follow indicate. περὶ σοῦ occurs between the definite article and μνείαν to indicate that μνείαν has particular reference to Timothy (“you”) and that he is the one whom Paul remembers in prayer (see BAGD s.v. περί 1g).

δέησις (see 1 Tim. 2:1) when used alone means “prayer,” and in the NT and the literature of the day referred to prayer addressed exclusively to God (BAGD). ἐν ταῖς δεήσεσίν μου designates the prayers in which Paul remembers or mentions Timothy to God with thankfulness (cf. Phil. 1:4). νυκτὸς καὶ ἡμέρας, “night and day,” is an idiom that occurs in the singular without further qualification some 15x in the NT, 8x in this order, always so in Paul (5x), and 7x in the reverse order (see 1 Tim. 5:5, the only other PE* occurrence). The phrase signifies that in the regularly recurring cycles of Paul’s prayer life that correspond to the two main divisions of his daily existence he remembers Timothy in his prayers (the phrase of prayer in 1 Thes. 3:10; 1 Tim. 5:5; here; the other 2x in Paul are with reference to work). Some have punctuated the sentence so that νυκτὸς καὶ ἡμέρας is taken with the verb following in v. 4: “night and day I long to see you” (see the UBSGNT apparatus). The punctuation in the UBSGNT text, in which the phrase qualifies Paul’s prayers, fits Paul’s usage of the phrase elsewhere (see above).

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.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English 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.

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.

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.

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.

 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), 366–368.

-  1:4 Although vv. 3–5 form one long sentence, v. 4 is somewhat of an aside triggered by Paul’s reference to remembering Timothy. Now Paul remembers the sorrowful parting they had and wishes that they could be together again, a wish that will be returned to in 4:9ff. ἐπιποθέω (Pl.* 7x: Rom. 1:11; 2 Cor. 5:2; 9:14; Phil. 1:8; 2:26; 1 Thes. 3:6; here) means “desire” or “long for” something. Here the participle is followed by an infinitive phrase expressing what Paul longs for: ἰδεῖν σε, “to see” Timothy (three of the seven Pauline occurrences of the verb are of desire to see people; two of those and one other are also followed by ἰδεῖν).

This participial clause qualifies either χάριν ἔχω or ἔχω μνείαν in v. 3, most likely the latter because it is nearer and because this would produce the most natural construction both grammatically and in terms of the emotions involved. But the choice makes little difference in meaning because both have to do with the same activity and occasion. The clause is a further description of what Paul remembers about Timothy, in prayer before God, and the entirety of v. 4 may be one of the things he asks for Timothy and himself.

Paul’s longing is heightened by his remembrance of the tears of his colleague. The perfect participle μεμνημένος (from μιμνῄσκομαι) is used here in the sense of “remembering,” “recalling to mind,” perhaps even in contrast to “forgetting” (BAGD s.v. 1aα). What Paul remembers are the “tears” (τῶν δακρύων, Pl.* 2x, 2 Cor. 2:4; genitive of the thing following the verb) of Timothy (σου). The most likely recent parting that we have an account of is in 1 Tim. 1:3.

ἵνα χαρᾶς πληρωθῶ, “so that I may be filled with joy,” denotes the purpose in view in Paul’s longing to see Timothy. The passive tense of the verb suggests that it is God who does the filling (cf. Rom. 15:13), though it may simply be the usual construction of the verb when describing someone being filled with something. χαρά, “joy,” is a recurring note in the writings of Paul, who uses the word more often than any other NT author (Pl. 21x, NT 59x). But he does not use χαρά in all his letters and uses it only once in Galatians, Colossians, Philemon, and 2 Timothy (only here in the PE*). It refers here to the joy of renewed contact with a beloved colleague.

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), 368.

-  1:5 In one sense this verse, the conclusion of the long sentence in vv. 3–5, indicates what has particularly prompted Paul’s thankfulness to God, i.e., Timothy’s “sincere faith.” ὑπόμνησιν λαβών is an idiom that can mean that Paul has received an external “reminder” (ὑπόμνησις** is used in such a way in 2 Pet. 1:13; 3:1; the phrase only here in the NT). Guthrie and a number of others (following Bengel) suggest that Paul has just received news of Timothy. This is not improbable, but is only a conjecture. Lock allows for the possibility that Paul refers here to a “reminder,” but also refers to places where ὑπόμνησις is used in the sense of “remembrance.”

Whether Paul was prompted from without or from within, it was Timothy’s ἀνυποκρίτου πίστεως that he remembers. ἀνυπόκριτος,** “genuine, sincere” (literally “without hypocrisy”) is used here and in 1 Tim. 1:5 (see the comments there) of faith. Some have proved to have a faith less than genuine (cf. Demas, 4:10). In the midst of persecution and suffering, where fidelity is so very important (cf. 1:8ff.), Paul is thankful to God that he can remember Timothy as one in whom (ἐν σοί) there was a faith that neither wavered nor was double-minded, a genuine trust in God (cf. by analogy Jas. 1:6–8).

As with Paul himself (v. 3), so also with Timothy, what Paul commends in Timothy he finds as part of Timothy’s spiritual heritage. Such a faith (ἥτις) “dwelled” (ἐνῴκησεν) “first” (the neuter adjective πρῶτον used as an adverb) as a spiritual reality in his grandmother and his mother. μάμμη** (a NT hapax) is used in Greek literature to refer to one’s “mother” or “grandmother” (so commonly in the papyri; see MM), but its use here with μητήρ makes it clear that “grandmother” is intended. This is the only NT reference to Timothy’s grandmother Lois (Λωΐς**), probably his maternal grandmother, since she is mentioned here with his mother. Eunice (Εὐνίκη**), his mother, is not named elsewhere in the NT but is mentioned in Acts 16:1 as “a Jewish woman who was a believer” (πιστῆς), apparently meaning that she was a Christian (cf. πιστός in Acts 10:45).

Paul adds for emphasis and as an encouragement to Timothy πέπεισμαι δὲ ὅτι καὶ ἐν σοί. The perfect passive of πείθω is used here with a present meaning and with a ὅτι following (as in Rom. 8:38; 14:14; 15:14; 2 Tim. 1:5, 12, the other PE* occurrences): “I am convinced that” expresses Paul’s certainty that a genuine faith is “also” (καί) a continuing spiritual reality in Timothy (with the verb ἐνοικέω being understood from the previous clause with the prepositional phrase ἐν σοί), as it was in his mother and grandmother.

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

 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), 368–369.

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.

 

1. 저자와 제목

딤후 1:1-2절은 본서의 저자와 수신자를 분명하게 언급한다. 하지만 지난 200년동안 지속적으로 목회 서신(디모데전후서, 디도서)의 바울저작에 대한 도전이 진행되어 왔다. 하지만 디모데전서나 디도서의 바울저작은 의심하는 학자들중에도 디모데후서는 바울이 썼다는 사실을 인정한다. 왜냐하면 디모데와 바울의 매우 개인적인 이야기를 담고 있기. 때문이다. 

 

-  The first two verses of 2 Timothy clearly present the author as Paul and the recipient as Timothy. As with 1 Timothy and Titus (the other two “Pastoral Epistles”), the authorship of 2 Timothy has been challenged in the past 200 years. The challenges to Pauline authorship are the same as those leveled against 1 Timothy (see Introduction to 1 Timothy: Author and Title). However, a number of the scholars who deny Pauline authorship of 1 Timothy and Titus still affirm Pauline authorship of 2 Timothy. The arguments for the authenticity of 1 Timothy apply to 2 Timothy as well, providing a good basis for affirming the straightforward claims of 2 Timothy (and of 1 Timothy and Titus) to be authentic letters written by Paul.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2335.

 

2. 저작연대

디모데후서에는 바울이 로마 감옥에서 죽음을 기다리는 모습을 묘사한다.(2:9; 4:6, 17) 앞서 디모데전서가 바울의 1차 로마 투옥기간 이후 자신의 사역지를 돌아보는 과정중에 기록한 것이라면 디모데후서의 경우에는 다시금 로마에 투옥된 2차 로마 투옥기간에 기록되었을 것이다. 이 편지는 디모데전서나 디도서 이후에, 바울의 마지막 기록이다. 특별히 교회사가였던 유세비우스는 바울이 네로의 통치시기(AD 54-68, 가장 극심한 박해는 64년에 시작되어 68년에 끝남)의 어느 시점에 순교했다라고 주장한다. 따라서 바울은 AD 64-67년 사이에 이 편지를 기록한 것으로 보인다. 

 

- There is evidence that Paul’s first Roman imprisonment (Acts 28) ended in his release around AD 62 and was followed by a fourth missionary journey. It is most likely that during this ministry Paul wrote 1 Timothy and Titus. As Paul writes 2 Timothy, he knows his time of “departure is near” (4:6). He is “chained like a criminal” (2:9) and undergoing trial, the outcome of which could be “the lion’s mouth” (4:17). He was evidently arrested a second time by Roman authorities (under Nero, who reigned AD 54–68) and writes or dictates 2 Timothy from jail. He has been accused of a crime punishable by death. Yet he is confident that “the Lord will rescue [him]” and “bring [him] safely to [God’s] heavenly kingdom” (4:18). His physical circumstances seem hopeless, but he has not lost spiritual hope. Paul writes this second letter to Timothy from Roman imprisonment around AD 64–67.

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2177.

 

3. 목적과 계기, 배경

 

 

 

4. 문예적 특징

 

5. 핵심 주제

 

6. 개요(Outline)

I. Opening (1:1–2)

II. Exhortation to Endurance for the Gospel (1:3–2:13)

    A. Thanksgiving for Timothy’s sincere faith (1:3–5)

    B. A call to bold endurance in ministry, part 1 (1:6–14)

III. Dealing with False Teachers (2:14–3:9)

    A. Timothy in contrast to the false teachers (2:14–26)

    B. Description of the false teachers (3:1–9)

IV. Exhortation to Timothy in Contrast to False Teachers (3:10–4:8)

    A. Call to hold fast to Scripture and Paul’s example (3:10–17)

    B. The ultimate charge (4:1–8)

V. Conclusion (4:9–22)

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2336.