{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/ti2004.htm","path":"bib/cmt/vws/ti2004.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/ti2004.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nI charge (\u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9)\nSee on Ti1 5:21.\nAt his appearing (\u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f10\u03c0\u03b9\u03c6\u03ac\u03bd\u03b5\u03b9\u03b1\u03bd)\nRend. \"and by his appearing,\" \u1f10\u03c0\u03b9\u03c6\u03ac\u03bd\u03b5\u03b9\u03b1\u03bd thus depending on \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9, and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading \u03ba\u03b1\u03c4\u1f70 at. For \u1f10\u03c0\u03b9\u03c6\u03ac\u03bd\u03b5\u03b9\u03b1 appearing, see on Ti1 6:14; see on Th2 2:8. For, \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 kingdom, see on Luk 6:20.\nBe instant (\u1f10\u03c0\u03af\u03c3\u03c4\u03b7\u03b8\u03b9)\nBetter, be ready. Once in Paul, Th1 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luk 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, \"I preached at the instant request of a curate.\" So N.T., Rom 12:12, \"Continuing instant in prayer.\"\nIn season (\u03b5\u1f50\u03ba\u03b1\u03af\u03c1\u03c9\u03c2)\nOnly here and Mar 14:11. lxx once, Sir. 18:22. Comp. \u1f00\u03ba\u03b1\u03b9\u03c1\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 to have leisure or opportunity, Mar 6:31; Co1 16:12 : \u03b5\u1f50\u03ba\u03b1\u03b9\u03c1\u03af\u03b1 opportunity, Mat 26:16 : \u03b5\u1f54\u03ba\u03b1\u03b9\u03c1\u03bf\u03c2 seasonable, convenient, Mar 6:21; Heb 4:16.\nOut of season (\u1f00\u03ba\u03b1\u03af\u03c1\u03c9\u03c2)\nN.T.o. lxx once, Sir. 35:4. Comp. \u1f00\u03ba\u03b1\u03b9\u03c1\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 to lack opportunity, Phi 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.\nReprove (\u1f14\u03bb\u03b5\u03b3\u03be\u03bf\u03bd)\nRather, convict of their errors. See on Ti1 5:20 and Joh 3:20. In Paul, Co1 14:24; Eph 5:11, Eph 5:13. Comp. \u1f10\u03bb\u03b5\u03b3\u03bc\u03cc\u03bd conviction, Ti2 3:16.\nRebuke (\u1f10\u03c0\u03b9\u03c4\u03af\u03bc\u03b7\u03c3\u03bf\u03bd)\nIn Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Mat 8:26; Luk 17:3, and charge, as Mat 12:16; Mat 16:20, commonly followed by \u1f35\u03bd\u03b1 that or \u03bb\u03ad\u03b3\u03c9\u03bd saying (Mat 20:31; Mar 1:25; Mar 3:12; Mar 8:30; Luk 4:35), but see Luk 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty (\u03c4\u03b9\u03bc\u03ae); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.\nExhort (\u03c0\u03b1\u03c1\u03b1\u03ba\u03ac\u03bb\u03b5\u03c3\u03bf\u03bd)\nSee on consolation, Luk 6:24; see on comfort, Act 9:31. Tischendorf changes the order of the three imperatives, reading \u1f14\u03bb\u03b5\u03b3\u03be\u03bf\u03bd, \u03c0\u03b1\u03c1\u03b1\u03ba\u03ac\u03bb\u03b5\u03c3\u03bf\u03bd, \u1f10\u03c0\u03b9\u03c4\u03af\u03bc\u03b7\u03c3\u03bf\u03bd. In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.\nWith all longsuffering and doctrine (\u1f10\u03bd \u03c0\u03b1\u03c3\u1fc3 \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u1fb3)\n\u03a0\u03ac\u03c3\u1fc3, every possible exhibition of longsuffering, etc. For doctrine rend. teaching. The combination is suggestive. Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: \"Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,... make no headway because they build without foundation.\" Men will not be won to the truth by scolding. \"They should understand what they hear, and learn by perceive why they are rebuked\" (Bahnsen). \u0394\u03b9\u03b4\u03b1\u03c7\u03ae teaching, only here and Tit 1:9 in Pastorals. The usual word is \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u03b1. Paul uses both.\nFor (\u03b3\u1f70\u03c1)\nGround for the preceding exhortations in the future opposition to sound teaching.\nEndure (\u1f00\u03bd\u03ad\u03be\u03bf\u03bd\u03c4\u03b1\u03b9)\nOnly here in Pastorals. Mostly in Paul. Comp. Act 18:14; Co2 11:4; Heb 13:22.\nSound doctrine (\u03c4\u1fc6\u03c2 \u1f51\u03b3\u03b9\u03b1\u03b9\u03bd\u03bf\u03cd\u03c3\u03b7\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u03b1\u03c2)\nOr healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on Ti1 1:10.\nShall they heap to themselves teachers (\u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2 \u1f10\u03c0\u03b9\u03c3\u03c9\u03c1\u03b5\u03cd \u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03ac\u03bb\u03bf\u03c5\u03c2)\nA vigorous and graphic statement. \u1f19\u03c0\u03b9\u03c3\u03c9\u03c1\u03b5\u03cd\u03b5\u03b9\u03bd to heap up, N.T.o. Comp. \u03c3\u03b5\u03c3\u03c9\u03c1\u03b5\u03c5\u03bc\u03ad\u03bd\u03b1 laden, Ti2 3:6. The word is ironical; shall invite teachers en masse. In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf-maker is readily found. \"The master of superstition is the people, and in all superstition wise men follow fools\" (Bacon, Ess. 17).\nHaving itching ears (\u03ba\u03bd\u03b7\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f74\u03bd \u1f00\u03ba\u03bf\u03ae\u03bd)\nOr, being tickled in their hearing. \u039a\u03bd\u03ae\u03b8\u03b5\u03b9\u03bd to tickle, N.T.o. olxx. \u039a\u03bd\u03b7\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 itching. Hesychius explains, \"hearing for mere gratification.\" Clement of Alexandria describes certain teachers as \"scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched\" (Strom. v.). Seneca says: \"Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays\" (Ep. 108). \u1f09\u03ba\u03bf\u03ae, A.V. ears, in N.T. a report, as Mat 4:24; Mat 14:1; Mat 24:6 : in the plural, ears (never ear in singular), as Mar 7:35; Luk 7:1 : hearing, either the act, as Act 28:26; Rom 10:17, or the sense, Co1 12:17, here, and Ti2 4:4.\nShall be turned unto fables (\u1f10\u03c0\u1f76 \u03c4\u03bf\u1f7a\u03c2 \u03bc\u03cd\u03b8\u03bf\u03c5\u03c2 \u1f10\u03ba\u03c4\u03c1\u03b1\u03c0\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9)\nMore correctly, will turn aside. The passive has a middle sense. For fables see on Ti1 1:4.\nWatch thou (\u03c3\u1f7a \u03bd\u1fc6\u03c6\u03b5)\nSee on Th1 5:6, and see on \u1f00\u03bd\u03b1\u03bd\u03ae\u03c8\u03c9\u03c3\u03b9\u03bd recover, Ti2 2:26.\nEndure afflictions (\u03ba\u03b1\u03ba\u03bf\u03c0\u03ac\u03b8\u03b7\u03c3\u03bf\u03bd)\nOr suffer hardship. See on Ti2 2:9, and comp. Ti2 4:5.\nOf an evangelist (\u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03c4\u03bf\u1fe6)\nHere, Act 21:8 and Eph 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Act 8:5-13, Act 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (Co1 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi).\nMake full proof of thy ministry (\u03c4\u1f74\u03bd \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1\u03bd \u03c3\u03bf\u03c5 \u03c0\u03bb\u03b7\u03c1\u03bf\u03c6\u03cc\u03c1\u03b7\u03c3\u03bf\u03bd)\nBetter, fulfill or fully perform. In Pastorals only here and Ti2 4:17. See on Luk 1:1. In lxx once, Ecc 8:11, is fully persuaded. Only in this passage in the active voice. Comp. \u03c0\u03bb\u03b7\u03c1\u03ce\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f74\u03bd \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1\u03bd having fulfilled their ministration, Act 12:25 : \u1f10\u03c0\u03bb\u03ae\u03c1\u03bf\u03c5 \u03c4\u1f78\u03bd \u03b4\u03c1\u03cc\u03bc\u03bf\u03bd was fulfilling his course, Act 13:25, and \u03c4\u1f78\u03bd \u03b4\u03c1\u03cc\u03bc\u03bf\u03bd I have finished the course, Ti2 4:7. For \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1\u03bd ministry, see on Ti1 1:12.\nFor I am now ready to be offered (\u1f10\u03b3\u1f7c \u03b3\u1f70\u03c1 \u1f24\u03b4\u03b7 \u03c3\u03c0\u03ad\u03bd\u03b4\u03bf\u03bc\u03b1\u03b9)\nI, emphatic contrast with \u03c3\u1f7a thou, Ti2 4:5. Already. What he is now suffering is the beginning of the end. \u03a3\u03c0\u03ad\u03bd\u03b4\u03b5\u03c3\u03b8\u03b1\u03b9 to be poured out as a libation, only here and Phi 2:17 (note). In the active voice quite often in lxx.\nDeparture (\u1f00\u03bd\u03b1\u03bb\u03cd\u03c3\u03b5\u03c9\u03c2)\nN.T.o. olxx. Comp. \u1f00\u03bd\u03b1\u03bb\u1fe6\u03c3\u03b1\u03b9 to depart, Phi 1:23. The figure is explained by some of loosing a ship from its moorings; by others of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. Co2 5:1, and Clement of Rome, ad Corinth. xliv: \"Blessed are the presbyters who have gone before, seeing that their departure (\u1f00\u03bd\u03ac\u03bb\u03c5\u03c3\u03b9\u03bd) was fruitful and ripe.\"\nI have fought a good fight (\u03c4\u1f78\u03bd \u03ba\u03b1\u03bb\u1f78\u03bd \u1f00\u03b3\u1ff6\u03bd\u03b1 \u1f20\u03b3\u03ce\u03bd\u03b9\u03c3\u03bc\u03b1\u03b9)\nFor a good fight rend. the good fight. For the phrase, see on Ti1 6:12. Comp. Phi 1:27, Phi 1:30; Co1 9:25; Col 2:1; Th1 2:2; Eph 6:11 ff.\nCourse (\u03b4\u03c1\u03cc\u03bc\u03bf\u03bd)\nMetaphor from the race-course. Only here and Act 13:25; Act 20:24; comp. Co1 9:24; Gal 2:2; Gal 5:7; Rom 9:16; Phi 2:16; Phi 3:12-14.\nI have kept the faith (\u03c4\u1f74\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u03c4\u03b5\u03c4\u03ae\u03c1\u03b7\u03ba\u03b1)\nThe phrase N.T.o. For \u03c4\u03b7\u03c1\u03b5\u1fd6\u03bd to keep, see on Ti1 5:22; see on Ti1 6:14.\nHenceforth (\u03bb\u03bf\u03b9\u03c0\u1f78\u03bd)\nLit. as to what remains. \u039b\u03bf\u03b9\u03c0\u1f78\u03bd or \u03c4\u1f78 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd either finally, as Co2 13:11; or henceforth as here, Mar 14:41; Co1 7:29, Heb 10:13 : or for the rest, besides, as Th1 4:1 (note); Th2 3:1.\nThere is laid up (\u1f00\u03c0\u03cc\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9)\nOr laid away. In Pastorals only here. In Paul, see Col 1:5 (note). Luk 19:20 of the pound laid up in a napkin.\nA crown of righteousness (\u1f43 \u03c4\u1fc6\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2)\nThe phrase N.T.o. See on \u03c3\u03c4\u03b5\u03c6\u03b1\u03bd\u03bf\u1fe6\u03c4\u03b1\u03b9 is crowned, Ti2 2:5. Rend. the crown.\nJudge (\u03ba\u03c1\u03b9\u03c4\u03ae\u03c2)\nComp. Ti2 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Act 10:42; Jam 5:9; to God, Heb 12:28; Jam 4:12.\nShall give (\u1f00\u03c0\u03bf\u03b4\u03ce\u03c3\u03b5\u03b9)\nMost frequent in Synoptic Gospels. It may mean to give over or away, as Mat 27:58; Act 5:8; Heb 12:16 : or to give back, recompose, as here, Mat 6:4, Mat 6:6, Mat 6:18; Rom 2:6.\nAt that day (\u1f10\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u1fc3 \u03c4\u1fc7 \u1f21\u03bc\u03ad\u03c1\u1fb3)\nSee on Ti2 1:12.\nThat love his appearing (\u03c4\u03bf\u1fd6\u03c2 \u1f20\u03b3\u03b1\u03c0\u03b7\u03ba\u03cc\u03c3\u03b9 \u03c4\u1f74\u03bd \u1f10\u03c0\u03b9\u03c6\u03ac\u03bd\u03b5\u03b9\u03b1\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6)\nFor love rend. have loved. Appearing, Christ's second coming: see on Ti1 6:14; see on Th2 2:8. The phrase N.T.o. Some have interpreted appearing as Christ's first coming into the world, as Ti2 1:10; but the other sense is according to the analogy of Co1 2:9; Phi 3:20; Heb 9:28.\nDo thy diligence (\u03c3\u03c0\u03bf\u03cd\u03b4\u03b1\u03c3\u03bf\u03bd)\nEarnestly endeavor. See on Ti2 2:15, and comp. Ti2 1:3. Do diligence and give diligence (Pe2 1:10) are old English phrases. So Chaucer:\n\"And night and day dide ever his diligence\nHir for to please.\"\nManciple's T. 141.\n\"And ech of hem doth al his diligence\nTo doon un-to the feste reverence.\"\nClerke's T. 195\nDemas\nA contraction of Demetrius or Demarchus. He is mentioned Col 4:13 and Plm 1:24. It is supposed that he was a Thessalonian. On leaving Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in Col 4:14 (comp. \"Luke the beloved physician\") may be a shadow of Demas's behavior mentioned here, in case Colossians was written later than 2nd Timothy.\nHath forsaken (\u1f10\u03b3\u03ba\u03b1\u03c4\u03ad\u03bb\u03b5\u03b9\u03c0\u03b5\u03bd)\nIn Pastorals here and Ti2 4:16. See on Co2 4:9. The compounded preposition \u1f10\u03bd indicates a condition or circumstances in which one has been left, as the common phrase left in the lurch. Comp. Germ. im Stiche.\nHaving loved (\u1f00\u03b3\u03b1\u03c0\u03ae\u03c3\u03b1\u03c2)\nThe participle is explanatory, because he loved.\nThis present world (\u03c4\u1f78\u03bd \u03bd\u1fe6\u03bd \u03b1\u1f30\u1ff6\u03bd\u03b1)\nSee on Ti1 6:17. Contrast love his appearing, Ti2 4:8.\nCrescens (\u039a\u03c1\u03ae\u03c3\u03ba\u03b7\u03c2)\nN.T.o. Unknown.\nGalatia (\u0393\u03b1\u03bb\u03b1\u03c4\u03af\u03b1\u03bd)\nMost probably Galatia. See Introd. to Galatians. Eusebius (H. E. iii. 4) says: \"Paul testifies that Crescens was sent to Gaul (\u0393\u03b1\u03bb\u03bb\u03af\u03b1\u03bd).\" Tischendorf adopts this reading.\nDalmatia (\u0394\u03b1\u03bb\u03bc\u03b1\u03c4\u03af\u03b1\u03bd)\nPart of the country known generally as Illyricum, along the eastern coast of the Adriatic. See Rom 15:19.\nLuke\nSee Introd. to Luke. His connection with Paul appears first in Act 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Act 20:5, Act 20:6). He accompanied Paul to Jerusalem (Act 21:15), after which we lose sight of him until he appears at Caesarea (Act 27:2), whence he accompanies Paul to Rome. He is mentioned Col 4:14 and Plm 1:24.\nTake (\u1f00\u03bd\u03b1\u03bb\u03b1\u03b2\u1f7c\u03bd)\nIn N.T. mostly in Acts. See on Act 23:31, and comp. Act 20:13, Act 20:14.\nMark\nMentioned Col 4:10; Plm 1:24; Pe1 5:13. Probably John Mark (Act 12:12, Act 12:25; Act 15:37), called the cousin of Barnabas (Col 4:10). The first mention of him since the separation from Paul (Act 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy.\nProfitable for the ministry (\u03b5\u1f54\u03c7\u03c1\u03b7\u03c3\u03c4\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1\u03bd)\n\u1f19\u03cd\u03c7\u03c1\u03b7\u03c3\u03c4\u03bf\u03c2 profitable, only here, Ti2 2:21, Plm 1:11. For for the ministry rend. for ministering or for service, and see on Ti1 1:12.\nTychicus\nA comparatively uncommon name in N.T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned Act 20:4, Act 20:5; Eph 6:21; Col 4:7. In Act 20:4 he is described as a native of proconsular Asia.\nThe cloak (\u03c6\u03b5\u03bb\u03cc\u03bd\u03b7\u03bd)\nHesychius, however, explains as a \u03b3\u03bb\u03c9\u03c3\u03c3\u03cc\u03ba\u03bf\u03bc\u03bf\u03bd, originally a case for keeping the mouthpieces of wind-instruments; thence, generally, a box. \u0393\u03bb\u03c9\u03c3\u03c3\u03cc\u03ba\u03bf\u03bc\u03bf\u03bd is the word for the disciples' treasury-chest (bag, Joh 12:6). Also a box for transporting or preserving parchments. Specimens have been found at Herculaneum. In lxx, Sa2 6:11, the ark of the Lord (but the reading varies): in Ch2 24:8, the chest placed by order of Joash at the gate of the temple, to receive contributions for its repair. Joseph. Ant. 6:1, 2, of the coffer into which the jewels of gold were put for a trespass-offering when the ark was sent back (Sa1 6:8). Phrynicus defines it as \"a receptacle for books, clothes, silver, or anything else.\" \u03a6\u03b1\u03b9\u03bb\u03cc\u03bd\u03b7\u03c2 or \u03c6\u03b1\u03b9\u03bd\u03cc\u03bb\u03b7\u03c2 a wrapper of parchments, was translated figuratively in Latin by toga or paenula \"a cloak,\" sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll-case. So the Syriac Version. There seems to be no sufficient reason for abandoning the translation of A.V.\nCarpus\nNot mentioned elsewhere.\nThe books (\u03b2\u03b9\u03b2\u03bb\u03af\u03b1)\n\u0392\u03af\u03b2\u03bb\u03bf\u03c2 or, \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03bd was the term most widely used by the Greeks for book or volume. The usual derivation is from \u03b2\u03cd\u03b2\u03bb\u03bf\u03c2 the Egyptian papyrus. Comp. Lat. liber \"the inner bark of a tree,\" also \" book.\" Pliny (Nat. Hist. xiii. 11) says that the pith of the papyrus plant was cut in slices and laid in rows, over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was \u03c7\u03ac\u03c1\u03c4\u03b7\u03c2 (charta) paper. See on Jo2 1:12. Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts.\nParchments (\u03bc\u03b5\u03bc\u03b2\u03c1\u03ac\u03bd\u03b1\u03c2)\nN.T.o. Manuscripts written on parchment or vellum. Strictly speaking, vellum was made from the skins of young calves and the common parchment from those of sheep, goats, or antelopes. It was a more durable material than papyrus and more expensive. The Latin name was membrana, and also pergamena or pergamina, from Pergamum in Mysia where it was extensively manufactured, and from which it was introduced into Greece. As to the character and contents of these documents which Timothy is requested to bring, we are of course entirely ignorant.\nAlexander the coppersmith\nComp. Ti1 1:20, and Act 19:33. The same person is probably meant in all three cases.\nDid me much evil (\u03c0\u03bf\u03bb\u03bb\u03ac \u03bc\u03bf\u03b9 \u03ba\u03b1\u03ba\u1f70 \u1f10\u03bd\u03b5\u03b4\u03b5\u03af\u03be\u03b1\u03c4\u03bf)\nLit. shewed me much ill-treatment. Comp. Ti1 1:16.\nMay the Lord reward (\u1f00\u03c0\u03bf\u03b4\u03ce\u03c3\u03b5\u03b9)\nMore correctly shall reward. A.V. follows the reading \u1f00\u03c0\u03bf\u03b4\u03c9 \u1fc4.\nGreatly withstood (\u03bb\u03af\u03b1\u03bd \u1f00\u03bd\u03c4\u03ad\u03c3\u03c4\u03b7)\nComp. Ti2 3:8, and Gal 2:11. This may refer to the occurrences at Ephesus (Act 19:33), or to Alexander's attitude during Paul's trial. The former is more probable. \u039b\u03af\u03b1\u03bd greatly, not in Paul, except in the compound \u1f51\u03c0\u03b5\u03c1\u03bb\u03af\u03b1\u03bd, Co2 11:5; Co2 12:11. Only here in Pastorals. Mostly in Synoptic Gospels.\nAt my first answer (\u1f10\u03bd \u03c4\u1fc7 \u03c0\u03c1\u03ce\u03c4\u1fc3 \u03bc\u03bf\u03c5 \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u1fb3)\n\u1f09\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 defense in a judicial trial. Comp. Act 25:16. Also against private persons, as Co1 9:3; Co2 7:11. Defense of the gospel against its adversaries, as Phi 1:7, Phi 1:16; comp. Pe1 3:15 (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians 1, since this Epistle shows at many points the influence of the Philippians letter. It should be noted, however, that \u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 in Phi 1:7, Phi 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Phi 2:19-23) and which is here related as a piece of news, are quite inexplicable.\nStood with me (\u03c0\u03b1\u03c1\u03b5\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf)\nAs a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, Co1 16:3 : only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here.\nBe laid to their charge (\u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03bb\u03bf\u03b3\u03b9\u03c3\u03b8\u03b5\u03af\u03b7)\nMostly in Paul: only here in Pastorals. See on Rom 4:3, Rom 4:5; see on Co1 13:5.\nStrengthened (\u1f10\u03bd\u03b5\u03b4\u03c5\u03bd\u03ac\u03bc\u03c9\u03c3\u03b5\u03bd)\nSee on Ti1 1:12.\nThe preaching (\u03c4\u1f78 \u03ba\u03ae\u03c1\u03c5\u03b3\u03bc\u03b1)\nBetter, the message (par excellence), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our preaching. Absolutely, as here, Co1 1:21; Tit 1:3.\nMight be fully known (\u03c0\u03bb\u03b7\u03c1\u03bf\u03c6\u03bf\u03c1\u03b7\u03b8\u1fc7)\nSee on Ti2 4:5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. Rom 15:19; Act 23:11; Act 28:31; Phi 1:12-14.\nOut of the mouth of the lion (\u1f10\u03ba \u03c3\u03c4\u03cc\u03bc\u03b1\u03c4\u03bf\u03c2 \u03bb\u03ad\u03bf\u03bd\u03c4\u03bf\u03c2)\nFigurative expression for danger of death. Comp. Co1 15:32. As usual, all manner of special references have been imagined: the lions of the amphitheatre; Nero; the chief accuser; the Jews; the Devil.\nEvery evil work (\u1f10\u03ba \u1f14\u03c1\u03b3\u03bf\u03c5 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u03c5)\nEvery design and attempt against him and his work. \u03a0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2 evil cannot be limited to evil on its active side. See on Co1 5:13. The word is connected at the root with \u03c0\u03ad\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 to be needy, and \u03c0\u03bf\u03bd\u03b5\u1fd6\u03bd to toil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. \u1f21\u03bc\u03ad\u03c1\u03b1 \u03c0\u03bf\u03bd\u03b7\u03c1\u03ac evil day, Eph 5:16; Eph 6:13; \u1f15\u03bb\u03ba\u03bf\u03c2 \u03c0\u03bf\u03bd\u03b7\u03c1\u1f78\u03bd a grievous sore, Rev 16:2.\nHeavenly kingdom (\u03c4\u1f74\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd \u03c4\u1f74\u03bd \u1f10\u03c0\u03bf\u03c5\u03c1\u03ac\u03bd\u03b9\u03bf\u03bd)\nThe phrase N.T.o. \u1f19\u03c0\u03bf\u03c5\u03c1\u03ac\u03bd\u03b9\u03bf\u03c2 heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as Co1 6:9, Co1 6:10; Co1 15:50; Luk 13:29. In the same sense, kingdom of Christ and of God, Eph 5:5; kingdom of their Father, Mat 13:43; my Father's kingdom, Mat 26:29; kingdom prepared for you, Mat 25:34; eternal kingdom of our Lord and Savior Jesus Christ, Pe2 1:11.\nSalute (\u1f04\u03c3\u03c0\u03b1\u03c3\u03b1\u03b9)\nVery often in Paul. The singular only here and Tit 3:15.\nPrisca and Aquila\nThey appear in Corinth, Act 18:2, Act 18:3; in Ephesus, Act 18:18, Act 18:26; Co1 16:19.\nOnesiphorus\nProfit-bringer. Comp. Ti2 1:16. One of the punning names so common among slaves. Comp. Chresimus, Chrestus, Onesimus, Symphorus, all of which signify useful or helpful.\nErastus\nIn Act 19:22, sent by Paul with Timothy to Macedonia from Ephesus. Rom 16:23, the city-treasurer who sends salutations. He cannot be certainly identified with the one mentioned here. The writer merely selects names of well-known companions of Paul.\nTrophimus\nSick (\u1f00\u03c3\u03b8\u03b5\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b1)\nBy Paul mostly in a moral sense, as weak in the faith, Rom 4:19; the law was weak, Rom 8:3; the weak brother, Co1 8:11. Of bodily sickness, Phi 2:26, Phi 2:27.\nEubulus, Pudens, Linus, Claudia\nN.T.o.\nThe Lord Jesus Christ be with thy spirit\nOmit Jesus Christ. The closing benediction only here in this form.","title":"Vincent's Word Studies: 2 Timothy: 2 Timothy Chapter 4","type":"page"}