하나님나라를 꿈꾸며(Kingdom of God)

19 Greet uPrisca and Aquila, and vthe household of Onesiphorus. 20 Erastus remained at Corinth, and I left wTrophimus, who was ill, at Miletus. 21 xDo your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers.3

22 The Lord be ywith your spirit. zGrace be with you.4

u See Acts 18:2

v ch. 1:16

w Acts 20:4; 21:29

x ver. 9

3 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters

y Gal. 6:18; Philem. 25

z See Col. 4:18

4 The Greek for you is plural

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:19–22.

19 브리스가와 아굴라와 및 오네시보로의 집에 문안하라

20 에라스도는 고린도에 머물러 있고 드로비모는 병들어서 밀레도에 두었노니

21 너는 겨울 전에 어서 오라 으불로와 부데와 리노와 글라우디아와 모든 형제가 다 네게 문안하느니라

22 나는 주께서 네 심령에 함께 계시기를 바라노니 은혜가 너희와 함께 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:19–22.

-  4:19 Paul begins with greetings to Prisca and Aquila. He uses the verb ἀσπάζομαι, which he normally uses to send greetings (Pl. 40x, all in the concluding verses of his letters). The imperative form, here ἄσπασαι, may be translated “Greetings to …”

Πρίσκαν** καὶ Ἀκύλαν** were the wife and husband team that befriended Paul in Corinth, whom he stayed with, and who worked with him as tentmakers (Acts 18:2–3). Aquila was a Jew and a native of Pontus (18:2). They accompanied Paul to Ephesus and remained there when he went on to Caesarea (18:18–22). Their Christian commitment and understanding was evidenced as they shared “the way of God more accurately” with Apollos (18:26). In Acts the woman is called Πρίσκιλλα, in Paul’s letters she is called Πρίσκα (Πρίσκιλλα is a variant reading in Rom. 16:3; 1 Cor. 16:19). Paul calls them “my fellow workers in Christ Jesus” (Rom. 16:3) and mentions the church “in their house” (1 Cor. 16:19).

Prisca is usually named before her husband, and various theories have been proposed to explain this unusual order. It is possible that she was the more active Christian. Ramsay pointed out another case in which a woman was named before her husband probably because she was of higher rank (cited in BAGD s.v. Πρίσκα). It is also possible that placing Prisca’s name first is an expression of Christian courtesy extended to her because she is a woman. In Paul’s case in particular (and perhaps his attitude is also reflected by his companion Luke in Acts), it may reflect his gratitude in that the couple’s hospitality toward him involved her in considerably more work. He names Aquila first only in 1 Cor. 16:19, where his mentioning “the church in their house” may recall the leadership role of Aquila in the church. These various theories are nothing more than that, and no conclusions should be drawn from them, particularly none that would contradict Paul’s direct statements regarding the role of women in the church (especially 1 Tim. 2:10–15; also 1 Cor. 14:34ff.).

Paul’s other greeting is to τὸν Ὀνησιφόρου οἶκον. τὸν οἶκον (PE* 8x: 1 Tim. 3:4, 5, 12, 15; Tit. 1:11; 2 Tim. 1:16) is used here metaphorically, as in virtually all the PE passages, for the “household” or “family” of Ὀνησίφορος.** Onesiphorus is mentioned only here and in 1:16, and all that we know about him in the NT is found in 1:16–18. His “house” is mentioned either because he is dead or because he is away from it. It is probably singled out because Paul appreciates the services the “household” has rendered, both directly and through Onesiphorus (see the comments on 1:16–18, especially v. 18).

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), 475–476.

-  4:20 In v. 10 Paul mentioned who had left and gone elsewhere. Here he brings Timothy up to date on two men who, for different reasons, have remained elsewhere and are, therefore, not with Paul in Rome (immediately after this Paul again asks Timothy to come to him).

The Ἔραστος** mentioned in Acts 19:22, like the one mentioned here, is a coworker of Paul and is associated with Ephesus and with Timothy. Therefore, it is almost certain that they are the same person. It is also possible that the Erastus mentioned in Rom. 16:23, “the city treasurer of Corinth,” is the same person, especially since Paul’s comment here about this Erastus is that he “remained in Corinth.” An inscription has been found in Corinth mentioning an Erastus, “commissioner of public works” (ERASTVS PRO∙ AED∙ S∙ P∙ STRAVIT; see Cadbury, “Erastus”). Κόρινθος** is a city in Greece located on the isthmus of Corinth that served from 27 b.c. as capital of the senatorial province of Achaia and seat of the proconsul. The statement that Erastus “remained” (ἔμεινεν) in Corinth may imply that Paul was there with him.

Τρόφιμος** is an Ephesian (Acts 21:29) and was one of two from Asia in the group that accompanied Paul on his last journey to Jerusalem (the other from Asia was Tychicus, mentioned already in v. 12; the group included Timothy [Acts 20:4]). Jews from Asia falsely charged Paul with having brought Trophimus, a Greek, into the Jerusalem temple and stirred up the people in the city. As a result of this commotion Paul was arrested by the Roman authorities (Acts 21:27–36). This arrest led eventually to Paul’s first journey to Rome. Paul “left behind” (ἀπέλιπον, a similar nuance in the other PE* occurrences: v. 13; Tit. 1:5) Trophimus ἐν Μιλήτῳ** (Acts 20:15, 17). Miletus was a port on the coast of Asia Minor near the Meander River and about thirty-five miles south of Ephesus. Paul stopped there on his last journey to Jerusalem and met with the elders of Ephesus (cf. Acts 20:15–38).

Paul left Trophimus at Miletus because Trophimus was ἀσθενοῦντα. The verb ἀσθενέω was used generally of the state of being weak. All its NT occurrences refer to physical illness (e.g., Mt. 25:39; Jn. 4:46; Phil. 2:26f.; Jas. 5:14). Though Paul on other occasions was the instrument through which individuals were healed (Acts 14:9–10; 19:11–12; 20:10; 28:8–9; cf. 2 Cor. 12:12), he did not always heal: On this occasion he left a fellow worker “sick” (cf. 2 Cor. 12:7–10). The implication of the verb “I left behind” (ἀπέλιπον) is that Paul was with Trophimus in or near Miletus when Trophimus stopped traveling.

 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), 476–477.

-  4:21 Paul repeats his request for Timothy to come to him using the same imperative and infinitive as in v. 9 (see the comments there). But now, instead of using the adverb ταχέως, he uses the phrase πρὸ χειμῶνος. πρό is used with the seasonal designation χειμῶνος to signify the time before which Timothy should come. χειμών was used of both the cold season, “winter” (e.g., Mt. 24:20 par. Mk. 13:18; Jn. 10:22), and wintery and stormy weather (e.g., Mt. 16:3; Acts 27:20). Here the two meanings virtually coalesce since the season is probably intended precisely because then Paul will need his cloak (v. 13) and the weather will make sea travel impossible (cf. Acts 27:20 and context). Paul knows that if Timothy does not come “before winter” (usually regarded as from about November to about March; see, e.g., J. Kelso, ZPEB V, 806) he will have to wait until travel commences again in spring. Perhaps the most compelling reason for Timothy to “come before winter” is Paul’s expectation that his trial and probable execution will not be put off that long.

Paul conveys greetings to Timothy from four individuals and from οἱ ἀδελφοὶ πάντες. The four, three men, Eubulus, Pudens, and Linus, and one woman, Claudia, are otherwise unknown in the NT. According to Irenaeus, Haer. 3.3.3, Linus was the first bishop of Rome after Peter and Paul (cf. also Eusebius, HE 3.2; 3.4.9). Paul’s earlier mention of the departure of all his fellow workers except for Luke (vv. 10–11) implies that these four are not fellow workers. They are probably members of the church at Rome, since their names are joined to οἱ ἀδελφοὶ πάντες, which is probably a general designation for members of that church (see below). These four are singled out perhaps because they have a close relationship with Timothy going back to when he was in Rome with Paul (cf. Timothy’s inclusion with Paul as author in Phil. 1:1; Col. 1:1; Phm. 1).

ἀδελφοί is used figuratively in the NT to designate Christians because they are members of a spiritual family through their relationship to Christ as Lord and Savior and to God as Father. ἀδελφοί in 1 Tim. 4:6 (cf. 6:2, the other PE occurrence in this sense) indicates those whom Timothy is to instruct and is responsible for, i.e., the Christians in Ephesus. Here the ἀδελφοί are distinguished from Paul’s fellow workers, who other than Luke have left (vv. 10–11) and must, therefore, be the members of the Christian church in Rome. The universal term πάντες, “all,” shows that Paul is including all those who properly bear the name ἀδελφοί, i.e., all the members of Christian family there (cf. elsewhere in Pl.:* 1 Cor. 16:20; 1 Thes. 5:26, 27).

ZPEB M. Tenney, et al., eds., The Zondervan Pictorial Encyclopedia of the Bible I–V. Grand Rapids, 1975–76.

Haer. Adversus Haereses (Irenaeus)

HE Historia Ecclesiastica (Eusebius)

 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), 477–478.

 

한편 표준 원문(Textus Receptus)에는 본절 맨 끝에 다음과 같은 문장이 삽입되어 있다. ‘아멘, 에베소 교회의 첫째 감독으로 선택된 디모데에게 보내는 이 두번째 편지는 바울이 네로 황제 앞에 두번째로 설 때 즈음 로마에서 기록되었다’ 이 삽입절은 바울이 직접 쓴 것이 아니라 후대의 필사자들이 본서의 이해를 돕도록 하기 위해 삽입한 것이다. 

-  4:22 The benediction, which is found at or near the end of each of Paul’s letters, is given here in two parts. The first, with second person singular σου, is directed to Timothy, and the second, with second person plural ὑμῶν, is directed to everyone in the church in Ephesus.

For the final time Paul refers to ὁ κύριος, “the Lord,” i.e., Christ (see vv. 8, 14, 17, 18), an identification that some copyists sought to make explicit (see NA26; TCGNT). On other occasions where Paul refers to “the Lord” in closing benedictions he speaks of “the grace of the Lord” (ἡ χάρις τοῦ κυρίου: Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Gal. 6:18; Phil. 4:23; 1 Thes. 5:28; Phm. 25). He does not use that formula here, probably to save “grace” for the second part of the benediction and perhaps also to make this benediction more personal: Paul wishes that “the Lord” will be with Timothy as he has so evidently been with Paul himself (cf. especially vv. 17–18). μετὰ τοῦ πνεύματος ὑμῶν, “with your spirit,” in some of the closing benedictions (Gal. 6:18; Phil. 4:23; Phm. 25) means the same thing as “with you” in others (μεθʼ ὑμῶν, sometimes with πάντων, in Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Col. 4:18; 1 Thes. 5:28; 2 Thes. 3:18; 1 Tim. 6:21; Tit. 3:15). Here Paul addresses singular μετὰ τοῦ πνεύματός σου to Timothy alone. This phrase makes it clear that Paul is speaking of spiritual presence, wishing, i.e., that the Lord will be spiritually present with Timothy in his inner person (cf. Rom. 8:16: “The Spirit himself bears witness with our spirit (τῷ πνεύματι ἡμῶν) that we are children of God”).

With plural ὑμῶν in the second part of the benediction Paul turns to all the church members in Ephesus (on the textual variants, including the concluding ἀμήν, see TCGNT). Paul uses (πάντων) ὑμῶν alone or in the phrase τοῦ πνεύματος ὑμῶν after μετά in the closing benedictions of all his letters except Ephesians (where πάντων alone is used). With ὑμῶν he designates all the believers in the place he is writing to. He also uses χάρις in each of the benedictions (so also Heb. 13:25; Rev. 22:21). He explicitly calls it the “grace of (our) Lord Jesus (Christ)” except in his last letters, Ephesians, Colossians, and the PE, where χάρις is unqualified, probably because at this stage Paul thought it would be evident whose “grace” he intended. Thus Paul reminds his readers at the conclusion of every letter that they are dependent on Christ’s unmerited favor, forgiveness, and enabling power (cf. 2 Tim. 1:9–10; Tit. 2:11ff.; 2 Tim. 2:1; for χάρις see the comments on 1 Tim. 1:2).

On the subscriptions added to this letter in a number of manuscripts see NA26 and TCGNT. All of the subscriptions mention that the letter is to Timothy, most that it is the second letter to Timothy. Several say that Paul wrote it at Rome, usually specifying that he wrote it when he was before the emperor Nero the second time (e.g., the Textus Receptus; see the Introduction on when and where Paul wrote the letter).

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.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

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.

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), 478.

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.