하나님나라를 꿈꾸며(Kingdom of God)

22 So mflee nyouthful passions and pursue righteousness, faith, love, and peace, along with othose who call on the Lord pfrom a pure heart. 23 Have nothing to do with foolish, ignorant qcontroversies; you know that they breed quarrels.

m 1 Tim. 6:11

n [1 Tim. 4:12]

o Acts 7:59; 9:14

p 1 Tim. 1:5

q See 1 Tim. 6:4

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 2:22–23.

22 또한 너는 청년의 정욕을 피하고 주를 깨끗한 마음으로 부르는 자들과 함께 의와 믿음과 사랑과 화평을 따르라

23 어리석고 무식한 변론을 버리라 이에서 다툼이 나는 줄 앎이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:22–23.

-  φεύγω (pheugō), 동사. 피하다, 달아나다. 부정과거 능동태. ἔφυγον; 완료 능동태. πέφευγα. 히브리어 등가: נוס (58), ברח 1 (12).

1. 도망가다 — 도망하려고 빠르게 멀리 움직이거나 달려 나가다. 관련 주제: 도망자; 도망.

막 14:50|| καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.

요 10:5 φεύξονται ἀπʼ αὐτοῦ,

고전 10:14 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.

딤전 6:11 Σὺ δέ, ὦ ἄνθρωπε θεοῦ, ταῦτα φεῦγε·

약 4:7 ἀντίστητε δὲ τῷ διαβόλῳ, καὶ φεύξεται ἀφʼ

2. 도망치다† — 감금이나 위험으로부터 성공적으로 도망치다 관련 주제: 도망가다.

마 23:33 ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς

행 27:30 ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίου

히 11:34 ἔφυγον στόματα μαχαίρης,

계 12:6 καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον,

3. 사라지다 ⇔ 도망하다† — 존재하기를 멈추다; 빠르게 흘러가 버린다는 의미로 (위험한 상황에서).

계 16:20 καὶ πᾶσα νῆσος ἔφυγεν,

계 20:11 οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ

4. 피하다 ⇔ 도망하다† — 일부러 피하고 멀리 떨어져 있다; 신속하게 어떤 것으로부터 도망하기 위해서라는 의미로.

딤후 2:22 τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε,

5. 피하다 ⇔ 도망하다† — 피하다. 성공적으로 도망하는 것으로 이해된다.

계 9:6 καὶ φεύγει ὁ θάνατος ἀπʼ αὐτῶν.

• 창 14:10; 창 39:12; 출 4:3; 출 14:5; 민 24:11; 신 28:7; 수 8:5; 삼하 19:9; 시 67:2; 집회 21:2; 4마카 8:19

부정과거 능동태. 부정과거 능동태

완료 능동태. 완료 능동태

† 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).

-  διώκω (diōkō), 동사. 박해하다, 따라가다, 힘쓰다, 추구하다. 미래 능동태. διώξω; 부정과거 능동태. ἐδίωξα; 부정과거 능동태. ἐδιώχθην; 완료 중간태. δεδίωγμαι. 히브리어 등가: רדף (26).

1. 박해를 하다 — 신체적으로나 정서적으로 고통받게 하다.  다음을 참고하십시오 ἐκδιώκω. 관련 주제: 박해; 순교자; 초대교의 박해.

마 5:11|| καὶ διώξωσιν

행 9:4 Σαοὺλ Σαούλ, τί με διώκεις;

행 22:4 ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου,

롬 12:14 εὐλογεῖτε τοὺς διώκοντας,

갈 4:29 ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε

2. 박해받다 — 종교적인 신앙 때문에 조직적인 위해와 공격의 대상이 되다. 관련 주제: 박해; 순교자; 초대교의 박해.

마 5:10 οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης,

고후 4:9 διωκόμενοι ἀλλʼ οὐκ ἐγκαταλειπόμενοι,

갈 5:11 ἔτι διώκομαι;

갈 6:12 μὴ διώκωνται· οὐδὲ

딤후 3:12 Χριστῷ Ἰησοῦ διωχθήσονται·

3. 쫓아가다† — 잡으려는 의도를 가지고 뒤쫓다; 대단한 노력이나 대상을 향하여 크게 애쓰는 것과 관련있는 경우가 많다.

마 23:34|| καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· ὅπως

눅 17:23|| μὴ ἀπέλθητε μηδὲ διώξητε.

계 12:13 τὴν γῆν, ἐδίωξεν τὴν

4. 추구하다 (활동) — 활동을 수행하거나 참여하다.

롬 9:30 ἔθνη τὰ μὴ διώκοντα δικαιοσύνην

롬 12:13 τὴν φιλοξενίαν διώκοντες.

빌 3:12 διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ

살전 5:15 πάντοτε τὸ ἀγαθὸν διώκετε εἰς ἀλλήλους καὶ

딤전 6:11 δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν,

• 창 31:23; 레 26:17; 신 16:20; 에스드라 B 9:4; 시 7:2; 시 33:15; 잠 15:9; 호 6:3; 학 1:9; 사 5:11; 사 13:14

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 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).

 

-  2:22 δέ provides a simple connection to what precedes. It is difficult to ascertain whether any contrast is intended. NASB renders it with “now” as a transitional particle without any contrast intended (see BAGD s.v. 2). Similarly, a number of modern translations (NEB, NIV, TEV) do not translate δέ at all, which is idiomatically possible when a simple connection is desired (BAGD).

Paul commands Timothy to “flee from” (φεῦγε, Pl.* 4x), i.e., “avoid” or “shun.” Paul consistently uses the word in its imperative form to urge the Christian to avoid some particular form of sin (1 Cor. 6:18; 10:14; see 1 Tim. 6:11) and in the PE sets it in contrast with the command to “pursue” (δίωκε) various virtues. Here Timothy is urged to flee νεωτερικὰς ἐπιθυμίας. ἐπιθυμίας (see 1 Tim. 6:9), “desires,” is usually used in the NT of wrong desires, as is demanded here by the context. There has been much discussion of what Paul has in mind here with νεωτερικάς** (a NT hapax), “youthful.” The alternatives have included that this is a reiterated warning against the error of the false teachers, that Paul is speaking of the sensual sins of youth, and that he has in mind youthful sins of judgment and temperament. Some would find the answer in the contrast with the positive list that follows, so that the “desires” would be the opposites of the virtues commended.

δέ joins to the need to flee youthful desires four positive virtues, indicating that the negative needs to be followed by the positive (cf. 1 Tim. 6:11). δίωκε is used in the NT either of persecution or, as here, in the sense of “pursue,” “follow zealously after” Christian virtues (cf. Rom. 12:13; 14:19; 1 Cor. 14:1; 1 Thes. 5:15; 1 Tim. 6:11; A. Oepke, TDNT II, 229f.). There are six Pauline virtue lists with more than three items (2 Cor. 6:6–7; Gal. 5:22–23; Col. 3:12–15; 1 Tim. 6:11; 2 Tim. 2:22; 3:10). Of the four virtues in this list “righteousness” is found in three of these lists, “faith” in four, “love” in all six, and “peace” in three. The list here thus shares three items with 1 Tim. 6:11 and three with Gal. 5:22–23, but in terms of the order and number of the virtues, the closest parallel is 1 Tim. 6:11.

δικαιοσύνη means generally “righteousness, uprightness.” This virtue, as all Christian virtues, is brought about by the transforming work of Christ (cf. Rom. 6:13–19; Eph. 4:24; Phil. 1:11), which is accomplished in Christians by the Holy Spirit (Rom. 14:17; cf. 8:3–4). Paul indicates later in this letter that all scripture is profitable “for training in righteousness” (2 Tim. 3:17) and thereby sets up scripture as the standard of righteousness. δικαιοσύνη as human ethical action “is almost always used in the NT for the right conduct of man which follows the will of God and is pleasing to Him …” (G. Schrenk, TDNT II, 198).

πίστις, when used in a list of virtues, means either “faithfulness,” i.e., “reliability,” or “faith,” i.e., “trust” in God. Paul does occasionally use πίστις in the sense of “faithfulness” (Rom. 3:3; Tit. 2:10; perhaps 2 Thes. 1:4), and that has been suggested as the meaning in the list at Gal. 5:22, but these occurrences are infrequent among the total of twenty-two uses of the word. Elsewhere, especially where, as here, πίστις precedes “love” (1 Thes. 1:3; Tit. 2:2; Col. 1:4; 1 Cor. 13:13), the meaning “faith” is clear. In the list in 2 Pet. 1:5ff. πίστις picks up the preceding reference in v. 1, where “faith” is clearly meant. All this points to the meaning “faith” here.

ἀγάπη (see especially 1 Tim. 1:5; 4:12) means “love,” but here, as so often, the object of the love is not specified. Since Jesus’ love command involves both God and neighbor, it is possible that Paul intends both here. Where, however, he indicates or implies an object it is most often fellow human beings (cf. Rom. 12:9; 13:10; 14:15; 2 Cor. 8:7; Gal. 5:13; Eph. 1:15; 4:2; Col. 1:4; 2:2; 1 Thes. 3:12; 5:13; 2 Thes. 1:3; Phm. 5, 7), and this seems to be the main focus in 1 Corinthians 13, which is followed by words similar to those here, διώκετε τὴν ἀγάπην (1 Cor. 14:1). Thus if some specific object is intended here, and it need not be, it would probably be fellow humans.

εἰρήνη (see 1 Tim. 1:2) in the NT and Paul denotes tranquility, harmony, and stability. In particular, the peace brought by Christ enables Christians to live at peace and to continually pursue that which makes for peace with one another (Eph. 2:14–18; Rom. 14:19; 2 Cor. 13:11; Gal. 5:22; Eph. 4:3; Col. 3:15). This note dominates Paul’s letters and is most likely in view here.

The question arises whether μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας, “with those who call on the Lord from a pure heart,” goes with the last item or with all four, and also whether “with” (μετά) is to be taken as “in association with” or as defining the extent to which the attitude is to be pursued. “In the context calling for withdrawal from evil, it seems likely that Paul would suggest that Timothy not attempt to maintain peaceful relationship with those who are impure” (Smith-Beekman, Analysis). Thus this phrase is most likely a qualification of the last item and an indication in particular of those with whom peace should be pursued (contra W. Foerster, TDNT II, 416f.).

τῶν ἐπικαλουμένων τὸν κύριον seems to be another echo of Joel 3:5 and an abbreviated form of what is found in v. 19 and in Acts 2:21; Rom. 10:13; and 1 Cor. 1:2 (cf. also Acts 9:14, 21; 22:16). Here, in contrast with v. 19, Paul returns to the verb found in the OT and usually in NT citations of the Joel text. Because κύριον is either explicitly (1 Cor. 1:2) or contextually (Rom. 10:13) related to Christ in the use of this phrase elsewhere in Paul, one should probably assume that it is so intended here, since clear indicators otherwise are not evident in this context. ἐκ καθαρᾶς καρδίας** (the phrase elsewhere only in 1 Tim. 1:5 and in a variant reading in 1 Pet. 1:22), “out of a pure heart,” i.e., one cleansed from sin, seems to be added to designate those who call upon the Lord, i.e, confess the Lord, in reality and who have changed lives (v. 19), reiterating the idea of cleansing (v. 21).

NASB New American Standard Bible

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

NEB New English Bible

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.

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

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

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

 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), 419–422.

 

그렇다면 지금 우리 교회 공동체 안에서 버려야하는 어리석고 무식한 변론, 항상 다툼을 일으키는 이야기들은 무엇인가? 창조론 논쟁, 동성애 논쟁이 아닐까? 문자적인 성경해석을 통해서 자신의 주장을 강화하고 생각을 강요할 때 다툼이 일어나고 사람들을 귀를 닫게 된다. 특히 지도자라고 불리우는 목회자들은 그런 의미에서 어설픈 지식 혹은 사색의 결과 만들어지는 어리석고 무식한 변론을 주의하고 경계해야 한다. 한 권의 책을 읽고, 성경을 한 두 구절 읽고 묵상하고 개인적으로 적용하여 이를 성급하게 일반화시키려고 할 때 문제가 발생하게 된다. 

제대로 공부하고 묵상하고 적용하려고 노력하지 않으면 ‘무지를 자랑으로 여기고 차별을 사랑이라고 말하게 된다. 또한 불의를 정의라고 외치게 되는 것이다. 

-  2:23 In further contrast (δέ) to the call to Timothy to pursue virtues is this admonition to refuse speculations. Timothy is commanded παραιτοῦ (Pl.* and PE* 4x: 1 Tim. 4:7, which see; 5:11; Tit. 3:10; here; in the first and last passages with reference to things), “refuse, reject, avoid, have nothing to do with” speculations. ζήτησις** (cf. ἐκζήτησις** in 1 Tim. 1:4) has among its meanings “investigation” (Acts 25:20) and “discussion, debate” (Jn. 3:25; Acts 15:27). Neither of these positive meanings is intended here since the word is clearly marked as negative by the adjectives “foolish” and “ignorant.” That the word is used in 1 Tim. 6:4 in an essentially negative sense probably has inclined some to render it “controversies” (BAGD s.v. 2; RSV) or “speculations” (NASB, NEB), while its otherwise positive use may have inclined others to render it “arguments” (TEV, NIV), which lets the context and the qualifications indicate that here the word is used in a negative sense. In two of its three PE occurrences the activity is labeled “foolish” (μωράς, NT 14x, PE* 2x: Tit. 3:9) not only in the sense of “stupid” but also in the sense of “sinful and culpable” (G. Bertram, TDNT IV, 845). These arguments are further designated as ἀπαιδεύτους** (a NT hapax), i.e., “ignorant” in the sense of not informed. Perhaps the best explication of what Paul means by these two adjectives here is 1 Tim. 1:7: “They understand neither what they are saying nor the matters about which they make confident assertions.”

The ground for this admonition is identified in the concluding εἰδώς clause. The participle εἰδώς (in Paul cf. 1 Tim. 1:9; Tit. 3:11; 2 Tim. 2:23; 3:14; Phm. 21; plural εἰδότες in Rom. 5:3; 6:9; 1 Cor. 15:58; 2 Cor. 1:7; 4:14; 5:6, 11; Gal. 2:16; Eph. 6:8, 9; Phil. 1:16; Col. 3:24; 4:1; 1 Thes. 1:4) is used to indicate that one knows and often, as here, is followed by ὅτι (only 2 Tim. 3:14 and 1 Thes. 1:4 are possible exceptions) introducing the clause that identifies what one is supposed to know. γεννῶσιν, literally “they beget or bear,” is used figuratively in the sense of “breed” or “produce” with ζητήσεις understood as the subject. The “arguments” produce μάχας** (also in 2 Cor. 7:5; Tit. 3:9; Jas. 4:1, always plural and always used of nonphysical conflict; cf. BAGD), “quarrels.” Because these foolish arguments are unedifying and particularly because they beget quarrels Timothy is to avoid 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.

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

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), 422.