Paul, an apostle of Christ Jesus by command of God our Saviour and Christ Jesus our hope;
BDAG: The only other Paul in the NT is a reference to Sergius Paulus.
LSJ: LSJ has no entry.
This is, of course, internal evidence pointing towards Paul the apostle as author of this epistle.
BDAG: The BDAG entry is extensive, though it quickly clues us in that the word refers to a messenter or envoy with "extraordinary" status. "... a group of highly honored believers w. a specical function as God's envoys."
LSJ: LSJ glosses the Christian usage as "messenger from God" noting that it typically designates an "Apostle". Secular meanings seem to have to do with a naval context (i.e., being "sent out" on a mission).
The use of "apostle" in an epistolary saluation is fairly regular and needs little comment, apart from saying that this is a title, not a descriptive word or indication of some sort of "sending" going on. It is a claim to the apostolic office, and therefore a claim of authority for the message that the epistle brings to its recipient.
BDAG: BDAG lists two senses. First, "fulfiller of Israelite expectation of a deliverer." This is the technical sense of the word in the Judeao-Christian realm. The second sense is that of a name ascribed to Jesus.
LSJ: Apparently this word in the secular sense had something to do with being rubbed on, hence "anointed" (Le 21:10). Perhaps our term "christening" today has something to do with that sense.
The word Χριστός (Christos) is one of those that has developed over time. Originally carrying the connotation of anointing, it soon became to be a title for the Anointed One, the deliverer who would come to save the Jews. So as a title, Χριστός (00ristos) means Messiah or anointed one. This sense is what was originally indicated in the use of Χριστός (Christos) as a name for Jesus, as Jesus is our deliverer. In most instances in the pastorals, this is the sense indicated, though the use name surely carries with it the recognition that Jesus is the Christ, the Messiah, the Anointed One of Israel.
BDAG: This Greek proper name can be interpreted as either ‘Joshua’ (the Israelite judge of old) or as ‘Jesus’.
The name Jesus was given to the Christ-child as a result of angelic intervention. It is meaningful, and should not be simply passed over as yet another personal name. We would do ourselves well to remember the significance of the name, as discussed Mt 1:21. When we read the name of the Messiah, especially the compound name of Jesus Christ or Christ Jesus, the meaning of the name should be considered: This is the Messiah, the Anointed One of God, sent to save us from our sin. He was not simply another man who walked the earth, who happened to have some spiritual insight and a few followers. He is the Son of God.
κατʼ is not discussed.
BDAG: Two senses are listed. The primary sense is that of a command or an order. The second sense has to do with the right or authority to command, hence ‘authority’.
LSJ: Apparently Dionysius Halicarnassensis uses this term to denote an ‘imposition’ of taxes. This makes some sense based on the ‘authority’ connotation of the word. However, this is not what the word typically means in the NT. The second sense of of the word typically has to do with commands of a divine (or oracular) source. Prophets or apostles would most likely fit that bill.
In the context of Pauline saluations, this word is best interpreted as order or command. Paul is using plain, clear language to show that he is subject to the will of the one who is his master: Jesus Christ.
BDAG: Several senses are thoroughly discussed.
LSJ: Several senses are thoroughly discussed.
The sense of θεός (theos) in the pastorals is always that of God. Sometimes descriptive terms are added, as in 1Ti 1:1 God our Saviour. In the main, the primary meaning of θεός (theos) is intended throughout the pastorals.
BDAG: The general meaning of the term is ‘one who rescues’. It had been used in religious contexts previous to NT times. The NT uses σωτήρ (sōtēr) to describe both God and Jesus Christ.
LSJ: Usage is traced at least back to the fourth century BC, where it was used for thanks to Zeus by travellers who safely completed a journey. It was also used of rulers, Roman Emperors, and governors.
The original and primary meaning of σωτήρ (sōtēr) has to do with saving or rescuing someone. As such, it is a natural term to use when giving a title to a deity, and this was done by Greeks for centuries previous to NT times. As such, it would have been natural for Christians to refer to Christ Jesus as σωτήρ (sōtēr) not only because they'd done it with gods they'd served in pagan ignorance, but because it was true. The pastorals also use σωτήρ (sōtēr) frequently to describe God. Note that some use this seemingly different terminology as a basis to deny Pauline authorship, but this has little basis (cf. Lk 1:47, Jd 1:25).
ἡμῶν is not discussed.
καὶ is not discussed.
τῆς is not discussed.
BDAG: BDAG has an extensive discussion of many senses, many of which are used in the pastorals.
LSJ: Many different citations supporting subtle sense differences over time are listed.
ἐλπίς (elpis) deserves its own volume in order to fully consider its range of meaning in the NT. In this instance, ἐλπίς (elpis) with the name Christ Jesus indicates that Christ Jesus is the foundation of our hope. Recalling even the name of Christ, our Messiah, should give us cause to hope: He saves us from our sin. As such, Christ Jesus is our hope. This is not to say that we are hoping for the Messiahship of Christ Jesus to be true; we already know that. He is the foundation of our hope, not the object of it.
ἡμῶν is not discussed.
To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
BDAG: Timothy. The same person appears to be the one meant by all NT references.
LSJ: Not listed.
Timothy was a busy guy. He got around. Most folks don't realize, but Timothy is listed as a co-writer for six of Paul's epistles, mentioned in a few others, and he was the recipient of two more. He was obviously known and trusted by Paul to the utmost degree.
BDAG: γνήσιος (gnēsios) in the literal context of one's child or children, denotes legitimate children (i.e., those born in wedlock). Figuratively it denotes a close ("affective") relationship.
LSJ: Glossed as "belonging to the race" or "lawfully begotten".
Timothy is Paul's γνήσιος (gnēsios) child in the faith. In this context, it most likely means that Timothy's faith (and his mother's, and grandmother's) is the direct result of Paul's ministry and probably Paul himself.
BDAG: While its typical meaning is that of a "natural" child, τέκνον (teknon) can also be used to indicate a close relationship between two who have no genetic ties.
LSJ: LSJ seems to only trace the primary meaning as relates to humans. Some mention of elders adressing "their youngsters" using this term is made.
Paul is indicating that Timothy is a child of his on the basis of faith. That is, rather than a genetic bond, Timothy is Paul's child based on a bond of faith.
ἐν is not discussed.
BDAG: πίστις (pistis) is an important word and can be discussed extensively. There is no space to do so here.
LSJ: While listing some interesting less-frequently-used senses, LSJ confirms that the basic idea behind this word is faith or trust.
In this instance, Paul says that Timothy is his true child in πίστις (pistis). In this context, the word speaks generally of the faith of the believer. It means being a Christian, that Timothy's faith had its genesis in Paul (though the Holy Spirit, of course).
BDAG: χάρις (charis) is an important word and can be discussed extensively. There is no space to do so here
LSJ: LSJ's discussion is long and enlightening, but too much so to summarize here.
In the context of an epistolary greeting, Paul is (as BDAG puts it) expressing "divine favor".
BDAG: ἔλεος (eleos) is an important word and can be discussed extensively. There is no space to do so here.
LSJ: Glosses of ‘mercy’, ‘pity’, and ‘compassion’ seem to be quite representative.
In the context of an epistolary greeting, ἔλεος (eleos) is best translated as simply "mercy".
BDAG: εἰρήνη (eirēnē) is an important word and can be discussed extensively. There is no space to do so here.
LSJ: The primary meanings are covered: εἰρήνη (eirēnē) as the opposite of war, as well as assurance. A minor sense of "the condition of the dead" is interesting but not relevant.
The three-fold concept of grace, mercy, and peace in a greeting is fairly standard for Paul. The εἰρήνη (eirēnē) mentioned here is that of an inner peace as a result of salvation, not a political or civic peace as the result of a war.
ἀπὸ is not discussed.
BDAG: πατήρ (patēr) as a reference to God is fairly well established in the literature.
LSJ: Interestingly, in Greek literature Zeus was also referred to as "father".
God is the one who has rule and authority over us, yet loves us dearly in a personal manner. For all the inadequacies, the best way we can conceive of this relationship is to use the father-son relationship as a metaphor.
καὶ is not discussed.
τοῦ is not discussed.
BDAG: BDAG lists a homomym form for κύριος (kyrios). We are interested in the second listing, not the first. This word is versatile and used in many senses in the New Testament. It means, basically, ‘owner’ or ‘one in position of authority’.
LSJ: LSJ lists multiple entries as well. Entry B is the one of interest to our context (for the most part). LSJ mentions that in the LXX κύριος (kyrios) was used to translate the tetragramaton.
The meaning is quite plain and needs little discussion. In this greeting, Paul indicates that grace, mercy, and peace come to us from both the Father and Christ Jesus. Christ Jesus is the one whom Paul notes is our Lord. κύριος (kyrios), of course, can mean an owner hence one who owns property and has others work for him. It can also mean one in position of authority. Both of these senses are true to a much greater degree in our relationship with Christ Jesus. He owns us as he has purchased us with His blood, and He is our authority as our redeemer and mediator.
ἡμῶν is not discussed.
Just as I encouraged you to stay in Ephesus when I was journeying into Macedonia, that you might instruct certain men not to teach contrary doctrine
Καθὼς is not discussed.
BDAG: BDAG lists many senses: To invite, to call for help, to urge strongly, to make a request, to instill courage, etc. The primary sense in the Pastorals is that of ‘urging’ or ‘encouraging’.
LSJ: LSJ lists all of the same sorts of senses.
The English word encourage as a translation in this instance doesn't quite convey the sense of παρακαλέω (parakaleō) in this context. This word could may also be translated using exhort, which may better yeild the sense of the Greek. This isn't a simple, "Gee, Timothy, it would be great if you'd stay in Ephesus for a bit" on the part of Paul. Paul knew there were serious problems in Ephesus, and he knows that Timothy is capable of dealing with those problems. So, Paul encourages or strongly urges Timothy to stay in Ephesus to deal with the problems there.
σε is not discussed.
BDAG: BDAG lists two senses, both used in the Pastorals. Both have to do with the idea of ‘staying’, however one appears to be in the realm of ‘staying’ (or remaining) with a person or continuing with a thing (or practice), while the other sense seems to indicate ‘staying’ with a location.
LSJ: LSJ indicates fairly much the same thing as BDAG. This has to do with staying or remaining. Some glosses are ‘bide’ and ‘wait’.
In the context, as προσμένω (prosmenō) has a direct object ("in Ephesus") the word clearly indicates a waiting, remaining, or staying on at a particular location. From this we can deduce that Timothy had been in Ephesus for some portion of time (that is, he didn't just arrive) as Paul is imploring him to stay for a while longer.
ἐν is not discussed.
BDAG: Ephesus.
LSJ: Ephesus.
Ephesus.
BDAG: BDAG lists the non-deponent form as its headword. There are three primary senses: To ‘travel’, ‘journey’ or ‘go’ to a location; to ‘live’ or ‘walk’ (as we would say, "life's journey"); and finally it is used a few times where the journey's destination is death.
LSJ: LSJ goes into a little more detail in its delineation of senses, particularly in the different manners in which one may travel and the different destinations or objects of the journey.
In this instance, Paul's use of the word is simple. He's on his way to Macedonia, and while he was travelling, he wrote Timothy this letter. So the word (participle) means while I was going or while I was travelling or while I was journeying or perhaps a bit more colloquially, while I was on my way.
εἰς is not discussed.
BDAG: Macedonia.
LSJ: Macedonia.
Macedonia.
ἵνα is not discussed.
BDAG: One primary sense (that has some subtle distinctions) is listed, and that is ‘to command’ or ‘give orders’ or ‘instruct’.
LSJ: LSJ lists four senses, the primary sense being the sense focused on in BDAG. Senses range from ‘encouraging’ to ‘transmitting a message’.
The word is παραγγείλῃς (parangeilēs), which is in the second person singular. Hence this is Paul speaking directly to the recipient ("you"), which is Timothy. The word uses the subjunctive mood, which is typically translated using the idea of may or might with the verb. Hence the translation you might instruct or you might command. Here we begin to learn why Paul is writing this letter to Timothy.
τισὶν is not discussed.
μὴ is not discussed.
BDAG: BDAG glosses as ‘give divergent instruction’ or ‘give divisive instruction’. Note this is a compound word.
LSJ: LSJ glosses as ‘teach differently’ or ‘teach false doctrine’. A single NT citation (1Ti 1.3) is listed.
As this is an infrequently occurring compound word, we can deduce that the meaning is what it appears: to teach otherwise or to teach differently. This word assumes a previous standard ("doctrine", in Christian terms) and that the teaching going on is contrary to that standard, hence the seeming addition of the word "doctrine" in many translations.
nor to cling to myths and endless genealogies—which give rise to useless speculations rather than administration from God that is by faith.
μηδὲ is not discussed.
BDAG: The senses listed in BDAG have to do with paying attention to or or being concerned about.
LSJ: LSJ specifically notes some nautical uses (bringing a ship to port, bringing a shipwrecked sailor to land). These are interesting but not particularly germane. The primary senses have to do with turning towards something, or being on guard. One interesting citation from Theophrastus uses the word passively of gum sticking to something.
BDAG προσέχω (prosechō) 2.b specifically deals with this verb occuring with a dative of a thing, which is what we have in this instance. The verb (προσέχειν (prosechein)) supplies the idea of holding or clinging, and the dative noun informs us of what is being held to or clung to.
BDAG: This word fairly unambiguously refers to the idea of ‘story’, ‘legend’, or ‘myth’.
LSJ: The LSJ article is extensive. It tracks uses from Homer where the term has to do with speech or public conversation. Sense II in LSJ is the sense that was most popular in NT times, that of obvious story or fiction.
The translation is fairly simple here. Myths is the best way to go. Note that this is in the dative, thus it is the object of the previous infinitive verb (along with the next dative noun/adjective pair, connected by the conjunction following).
καὶ is not discussed.
BDAG: As γενεαλογία (genealogia) occurs infrequently in the NT, the definition in BDAG is fairly direct. The primary gloss of ‘genealogy’ is listed, and not much else.
LSJ: LSJ glosses this as ‘tracing a pedigree’. 1Ti 1:4 is cited as evidence for its meaning.
Paul inidicates that myths and genealogies were being clung to instead of focusing on the truth of the gospel. LSJ's idea of tracing a pedigree is helpful because we see that one's interest in their heritage was not simply for personal family/historical interest, but rather that for some reason the heresy in Ephesus placed an undue amount of import on these things. Paul wants this ended.
BDAG: BDAG makes note of the alpha prefix, which indicates that ἀπέραντος (aperantos) is the opposite of its primary stem, thus ‘endless’ or ‘limitless’ are suggested glosses.
LSJ: LSJ offers a goodly number of citations supporting the primary sense of ‘boundless’, ‘infinite’, or ‘endless’ in all sorts of contexts. Three alternate senses are listed, of ‘allowing no escape’, ‘inconclusive’, and ‘incomplete’ or ‘imperfect’.
This adjective modifies the previous dative noun, thus endless genealogies. The idea is that these genealogies can go on forever, they can be focused on and traced back, but they never really prove a thing. Obviously there was some sort of focus on these in Ephesus.
αἵτινες is not discussed.
BDAG: Hapax legomenon? BDAG spends all of one line on it: ‘useless speculation’.
LSJ: LSJ lists 1Ti 1:4 as its only citaiton, giving the gloss ‘speculation’.
The word obviously means speculation or useless speculation based on the lexicons. Note that ἐκζήτησις (ekzētēsis) sans prefix denotes investigation, controversy, or discussion or debate. This word goes well beyond those senses.
BDAG: BDAG focuses on the idea of ‘causing’ something ‘to happen’.
LSJ: The LSJ article is huge. It seems to jive with the basic ideas presented in the BDAG article, though of course LSJ offers different senses.
BDAG παρέχω (parechō) 3.a is the sense in this instance. The gloss give rise is an interesting and effective way to connote the idea of causing or bringing about.
μᾶλλον is not discussed.
ἢ is not discussed.
BDAG: This word typically has to do with the management of a household. It can also have to do with general training or administration. The gloss ‘training’ is given.
LSJ: LSJ lists four senses. One of these has to do with management of the household, and this sense is further subdivided with various citations, including that of stewardship.
BDAG οἰκονομία (oikonomia) 3 is helpful in understanding this particular example. Note that there are apparently some variants in some NT MSS. The secondary sense of training is apparently the best for this particular context.
τὴν is not discussed.
ἐν is not discussed.
The goal of our teaching is love from a pure heart and a good conscience and faith unfeigned.
τὸ is not discussed.
δὲ is not discussed.
BDAG: The definition is extensive with many senses. The primary idea seems to have to do with the ‘end’ of something or the arrival at the end of something. τέλος (telos) also may mean the ‘goal’ or ‘aim’ for reaching a particular ending.
LSJ: LSJ is extensive as well. The primary sense discussed relates to the NT usage fairly well. There are some examples and nuances of the usage of τέλος (telos) that have little to no application to NT usage, but are interesting nonetheless.
Here the translation is fairly straightforward. τέλος (telos) is best translated as end or goal. The verse begins the discussion of what the result of Paul's teaching (hence the teaching of Christ, as Paul is an apostle of Christ Jesus) will be. Paul is giving Timothy a target to shoot for, an outcome toward which to direct his efforts.
τῆς is not discussed.
BDAG: BGAD provides an extended definition of "an announcement respecting something that must be done" hence an ‘order’ or ‘command’ or even ‘advice’.
LSJ: LSJ notes that this word apparently has a military context in its origin, thus it has to do with a message given with authority. LSJ cites 1Ti 1:5 as a source for the sense of ‘instruction’, ‘precept’ or ‘advice’.
The verb form of this word was encounterered earlier in verse 3. I have rendered it teaching here primarily because the verb form a few verses earlier was rendered to instruct. However, teaching may not fully convey the command-like nature of the word, but using the word command just doesn't seem to convey the nature of the word either.
BDAG: There is no reason to discuss ἐστὶν (estin).
LSJ: There is no reason to discuss ἐστὶν (estin)
This is εἰμί (eimi), I am or, in the infinitive, to be. Quite frequent. No reason to discuss. Serves to associate the command/teaching with its end/goal, which is mentioned next.
BDAG: There is no reason to discuss ἀγάπη (agapē).
LSJ: There is no reason to discuss ἀγάπη (agapē), though LSJ sense I.2 does define it as, "‘love’ of God for man and of man for God." and also ‘brotherly love’, ‘charity’.
Even folks unfamiliar with Greek know about the word ἀγάπη (agapē) from one source or another. We will not discuss it in depth here apart from noting that the goal or end of Paul's command is not simply love (which can be defined many ways by many different people) but a particular form of love which he describes in the balance of this verse: " ... from a pure heart and a good conscience with faith unfeigned."
ἐκ is not discussed.
BDAG: The word καθαρός (katharos) does not have to do with being physically clean (i.e., bathed) but rather with being either ceremonially pure or morally pure or clean.
LSJ: LSJ offers many senses and documents many instances of καθαρός (katharos) in classical Greek. They all seem to have to do with ritual or moral purity, or with something being ‘genuine’.
The word καθαρᾶς (katharas) is an adjective, so it is describing the noun it preceeds. The two words are best described as a whole unit. However, it is worth mentioning that the word καθαρᾶς (katharas) does seem to have some ceremonial/ritual/religious undertones in its primary senses, hence the preference of the translation pure instead of simply clean.
BDAG: In NT literature καρδία (kardia) does not refer to the ‘heart’ as an organ in the human body. Rather the usage is figurative and assumes that the heart is the center or ‘seat’ of "physical, spiritual and mental life."
LSJ: LSJ offers the same senses as BDAG, and (of course) more. The primary meaning, however, does appear to be that of a ‘seat’ of emotions. Note LSJ alternately glosses ‘soul’ or ‘mind’ in selected instances.
The word καρδία (kardia) is one of those words that seems to always be translated the same way, therefore it is usually best to simply keep that same translation for the word even if it does not adequately convey the full meaning of the word as originally intended. The word heart eventually becomes shorthand for all that καρδία (kardia) actually means when it occurs in this context. In this instance, the word pure or clean preceeds καρδίας (kardias) as an adjective. So the thought is that our heart is clean or pure. Our inmost motivations, the thing that spurs us to action, our very inner being is acting not for base motives, but for pure motives. Love is a result of these pure motives.
καὶ is not discussed.
BDAG: The definition is rather long. The basic idea has to do with ‘consciousness’; that is, being aware of information concerning something. The primary sense, however, seems to be a bit more refined: ‘moral consciousness’ or ‘conscience’, which imply the idea of not only knowledge but the ability to discern right from wrong.
LSJ: LSJ offers the same distinction, though classical usage of the term also involves more generally used instances simply having to do with information or knowledge.
Paul wants the Ephesian believers to have an innate ability to determine proper things from improper. At the time of the writing of 1 Timothy, they did not have this ability as they were falling prey to heretical teachers and false prophets. We get an expanded picture of the goal or outcome of Paul's teaching with the idea that one of the goals is a good conscience. That is, Paul wants the Ephesians to be able to properly determine right teaching from wrong teaching. This (as is a pure heart) is one of the things that contributes to the love that Paul wants evidenced among the bretheren.
BDAG: This word has as many senses and nuances as the English word ‘good’, which is its primary gloss.
BDAG glosses this particular instance of ἀγαθῆς (agathēs) as clear, hence a clear conscience. That may be a better translation, as long as it does not minimize the idea of conscience. That is, we don't simply want our conscience to merely be cleared; our conscience must be active.
καὶ is not discussed.
BDAG: This word would be the opposite of ‘hypocritical’, hence ‘genuine’ or ‘sincere’.
LSJ: LSJ glosses as ‘without dissimulation’.
Donald Guthrie, in his commentary on the Pastoral Epistles, translates this as unfeigned. This implies the idea of genuine, but also conveys the idea in the Greek that rather than simply being genuine (which is an over-used and abused word in today's market-driven world) this faith is somewhat more. It is not faked or not false. The faith unfeigned is real faith, faith that isn't faked, genuine faith. Note that the previous three noun/adjective combos were all connected with conjunctions. That means these three things -- a pure heart, a good conscience, and faith unfeigned -- all work together to display the love Paul mentions. Remember, love (as evidenced/brought about by these three concepts) is the goal of Paul's teaching for the Ephesians.
Some having gone astray from these things have turned away into empty talk
ὧν is not discussed.
τινες is not discussed.
BDAG: BDAG emphasizes two themes: ‘miss the mark’ and ‘to go astray’.
LSJ: LSJ lists several instances of the word in secular literature. Interesting is a citation in Josephus' Wars of the Jews (Whitson 2.8.12) where it speaks of prophets seldom missing their predictions.
The word ἀστοχέω (astocheō) only occurs in the Pastorals (three times). This instance is an aorist particple, hence the translation having gone astray.
BDAG: BDAG lists two primary senses, to ‘turn away’ and (interestingly) to ‘be dislocated’.
LSJ: LSJ provides a few senses of the word. The sense of ‘turn aside’ is offered first, with a few different examples -- turning someone off the road (i.e., running them off the road), preventing someone from doing something, and even "‘turn’ shields ‘and flee before’". The medical senses are next listed, these having to do with the idea of "‘turns itself’ inside out" and ‘to be put out of joint’.
This instance of ἐκτρέπομαι (ektrepomai) is obviously not a physiological reference, so applying such definitions to this instance is not proper. Thus the best sense to use is that of turn away. However, the idea of a sprain (LN gloss) or some sort of dislocation created by an improper turning of a limb does provide an interesting secondary image to support the non-medical definition of hte term.
εἰς is not discussed.
BDAG: The gloss of ‘idle talk’ or ‘fruitless talk’ is pretty much the only sense of the word.
LSJ: LSJ has a short definition with the gloss ‘idle talk’.
This is the only instance of ματαιολογία (mataiologia) in the NT. The translation is fairly obvious though as this is a compound word.
desiring to be teachers of the law, not understanding either what they are saying or the matters about which they themselves make confident assertions.
BDAG: Obviously, θέλω (thelō) occurs a number of times in the NT. It carries various senses, most prominently the idea of ‘want’, ‘will’, or ‘desire’.
LSJ: The definition in LSJ is longer than BDAG's. It covers various senses.
The easiest translation in this instance is that of want.
BDAG: The gloss ‘teacher of the law’ is the only acceptable sense of the word.
LSJ: LSJ offers one NT citation, so the word must not be used much, if at all, in secular literature.
The word νομοδιδάσκαλος (nomodidaskalos) occurs three times in the NT. As mentioned in BDAG, the other two occurances "clearly refer to teachers of the Mosaic law" while this reference seems to refer to those in Ephesus who deviate from the sound doctrine espoused by Paul.
μὴ is not discussed.
BDAG: BDAG lists primary senses of ‘perceive’/‘understand’, ‘consider’, ‘think’/‘imagine’, and ‘be minded’.
LSJ: The LSJ article is expansive.
This instance of νοέω (noeō) takes the sense of understand. These who desire to be teachers of the law don't fully have it in their mind as to what they are desiring to be.
μήτε is not discussed.
ἃ is not discussed.
BDAG: The BDAG definition is, justifiably, rather large and will not be discussed here.
LSJ: The LSJ definition is, justifiably, rather large and will not be discussed here.
There are several different senses of the word that could be discussed. Louw-Nida provides an excellent short list. This word simply means they say or they are saying.
μήτε is not discussed.
περὶ is not discussed.
τίνων is not discussed.
BDAG: BDAG discusses both instances of this word, both of which occur in the Pastoral epistles. The gloss of ‘speak confidently’, ‘insist’ is presented.
LSJ: While BDAG lists a deponent form διαβεβαιόομαι (diabebaioomai) as headword, LSJ lists the traditional form (present active indicative first person singular). The senses are fairly much the same as BDAG.
This word occurs twice in the NT, both times in the Pastorals. The gloss of speak confidently (hence confident assertions) seems fairly certain.
But we know that the law is good, if one might use it lawfully.
BDAG: The word οἶδα (oida) is used extensively (300+ occurrences in the NT). The primary sense is ‘know’.
LSJ: The LSJ definition is extensive.
This instance is a first person plural, hence the tranlsation we know.
δὲ is not discussed.
ὅτι is not discussed.
BDAG: Once again, the definition is extensive and need not be summarized here.
The word καλός (kalos) is quite common. The general sense is good, and that is the sense used here.
ὁ is not discussed.
BDAG: BDAG discusses how this word represents the general principle of ‘law’, whether societal norms, a formalized legal system, or as sacred ordinances.
LSJ: LSJ's primary gloss is ‘that which is in habitual practice’. Senses similar to those derived in BDAG are presented. Note that an alternate sense of the word has to do with ‘melody’. That is, the ‘melody’ is the νόμος (nomos) by which lyrics to epic texts were sung.
The best translation of νόμος (nomos) in this instance is, simply, law.
ἐάν is not discussed.
τις is not discussed.
αὐτῷ is not discussed.
νομίμως is not discussed.
BDAG: The primary sense is ‘act’ or ‘use’. Most occurrences appear to occur with datives, thus the dative is the object or the thing being used. This is also true of accusatives.
LSJ: LSJ's treatment is extensive. Its primary listed sense has to do with ‘desire’ or ‘yearn after’, or ‘to be in want of’; which is apparently its sense in epic poetry. The idea of ‘use’ is the second major sense listed of the middle deponent form of this word (which is the only way it occurs in NT, see BDAG).
This instance of χράομαι (chraomai) occurs with a dative noun (might use it lawfully). Thus the dative noun is the object of χρῆται (chrētai). The simple gloss of might use is best as the verb is in the subjunctive mood.
Knowing this, that law was not set for the righteous one, but lawless and rebellious, irreverent and sinners, unholy and profane, father-killers and mother-killers, murderers,
τοῦτο is not discussed.
ὅτι is not discussed.
BDAG: The main sense of δίκαιος (dikaios) is that of ‘being in accordance with high standards’. That is, acting in conformance to the laws of God and the laws of man. A lesser sense of ‘justice’ or ‘equity’ or ‘fairness’ is also possible.
LSJ: LSJ seems to imply that the δίκαιος (dikaios) man is one who is ‘observant of duty’ to both gods and men. The concept of being ‘genuine’ or ‘lawful’ is the basic sense. One later example from Xenophon uses the term to describe a chariot as ‘even-going’. Xenophon also used the word to "make a horse ‘fit for’ another's ‘use’".
While I've used the term righteous in this context currently, it seems that the best term to use may be upright. While righteous is the traditional (i.e., back to the KJV) translation of δικαίῳ (dikaiō) in this context, and while it does impart the basic idea of justice and whatnot, it seems the word is loaded.
οὐ is not discussed.
BDAG: The word κεῖμαι (keimai) has some varied senses, from ‘lie’ or ‘recline’ to a number of subtle senses describing ‘to exist’ or ‘to be there’.
LSJ: LSJ tracks the same basic senses. Much is said about the sense of ‘recline’, as Greeks did that stuff all the time. Sense IV deals with the idea of ‘to be placed in position’, or ‘ordained’. The term is applied to things both physical and non-physical (i.e., law).
LSJ sense IV.3 seems to directly apply to this instance. A quote from Euripides uses κεῖμαι (keimai) to say "the law is laid down". Aristophanes uses κεῖμαι (keimai) for "the established laws". Other classical writers use κεῖμαι (keimai) in the same sense when discussing law, which is what our context is doing.
BDAG: Simply, those without the law.
LSJ: LSJ glosses as ‘lawless’ or ‘impious’.
As the context has already mentioned law, and this word means without law, the best translation seems to be lawless.
δὲ is not discussed.
καὶ is not discussed.
BDAG: The two primary senses range in meaning from ‘not being subject to’ or ‘independent’ to ‘refusing authority’, ‘undisciplined’, ‘rebellious’.
LSJ: LSJ and BDAG agree on the basic senses. An interesting citation from Demetrius Laco applies the verb to dithyrambs being ‘irregular’.
As the context has to do with being lawless or against the law or without law, the sense of undisciplined or rebellious seems to apply best.
BDAG: BDAG derives two objects that ἀσεβής (asebēs) can apply to: persons and human characteristice. The extended definition is ‘pertaining to violating norms for a proper relation to deity’, hence ‘impious’ or ‘irreverent’.
LSJ: LSJ has a short definition, with the basic sense of ‘ungodly’ or ‘sacreligious’.
The ἀσεβής (asebēs) are those who are acting improperly toward God, hence irreverent.
καὶ is not discussed.
BDAG: The primary meaning is ‘sinner’, or one who does not adhere or measure up to community religious or moral standards.
LSJ: LSJ lists the primary stubstantive use as ‘sinner’, and gives only biblical examples. Other examples have to do with ‘erring’ or ‘sinning against’ others.
The basic meaning of sinner is best here.
BDAG: The opposite of being holy, hence ‘unholy’.
As ἀνόσιος (anosios) is basically the word for holy with an alpha preposed, the idea of unholy or being in opposition to holiness/sacred is the sense of the word.
καὶ is not discussed.
BDAG: BDAG refers to the verb form of the word, of which it says, "‘to cause something highly revered to become identified with the commonplace’". Of βέβηλος (bebēlos) (the noun form) BDAG provides two senses: ‘pointless’ or ‘worthless’ and ‘totally worldly’.
LSJ: LSJ's glosses include ‘unhallowed’ and ‘impure’.
While I've used the word profane, I'm having second thoughts. Though the irreligous or worldly aspect is covered by the second sense of the English definition in Merriam-Webster, profane doesn't really mean that in most folks' minds today.
BDAG: Fairly simple: ‘one who kills his father’.
LSJ: LSJ and BDAG agree.
The word can only mean one who kills his father, hence father-killer.
καὶ is not discussed.
BDAG: The definition is pretty straightforward: ‘one who kills his mother’.
LSJ: LSJ agrees with BDAG.
Not much to debate here. One who kills his mother, hence mother-killer. Some translations use something like one who kills his parents to convey the meaning of father-killer and mother-killer.
BDAG: One who murders men, or simply ‘murderer’ as the word has been used classically of one who kills women and children.
LSJ: LSJ glosses as ‘man-slaying’, ‘murderous’.
The general idea of murderers is best. Combined with the previous, it distinguishes especially those who kill their either (or both) of their parents, but also includes those who kill anyone else. The idea is that the law was established for such as these.
sexually immoral, men who practice homosexuality, kidnappers, liars, perjurers, and whatever else lies in opposition to healthy doctrine,
BDAG: The primary gloss is ‘fornicator’.
LSJ: LSJ specifies that the LXX/NT sense is that of ‘fornicator’.
In this instance, πόρνοις (pornois) is in the masculine dative plural, so it fits grammatically within the current list. The word is typically glossed fornicators, yet the translation sexually immoral also fits, though less specific, perhaps, than fornicators.
BDAG: This is a compound word that occurs twice in the NT (also in 1 Cor 6.9). BDAG glosses as ‘pederast’ yet provides the extended definition of "a male who engages in sexual activity with a person of his own sex."
LSJ: LSJ simply provides the gloss ‘sodomite’, and that via a related article.
The word ἀρσενοκοίτης (arsenokoitēs) is a compound word. Its root components are the word for male and the word for bed. McReynolds gives a literal rendering as male bed partners. The context is that of a list of vices, and sexual immorality is previously listed. Following BDAG and using pederast here seems quite limiting. While pederasty is wrong and could certainly be included in ἀρσενοκοίτης (arsenokoitēs), it doesn't seem like it should be limited to ἀρσενοκοίτης (arsenokoitēs), especially based on the scant evidence offered (citation-wise) in both BDAG and LSJ. The definition in BDAG seems like it is being careful to say anything but homosexuality or men who practice homosexuality. I prefer the latter because the context seems to indicate that these men don't have to be homosexuals, they simply are engaging in homosexual acts. Therefore men who practice homosexuality (would buggery be better?) seems best.
BDAG: The sense of ‘slave dealer’ or ‘kidnapper’ is most prominent.
LSJ: LSJ and BDAG are in agreement.
I'm really not sure which is best here: slave dealer or kidnapper. I went with kidnapper for no particular reason. Perhaps slave dealer is better based on later passages in the Pastorals dealing with the actions of slaves within the community of believers.
BDAG: The best gloss is ‘liar’.
LSJ: LSJ glosses as ‘liar’ or ‘cheat’, or that having to do with being ‘false’.
The translation liars is best.
BDAG: This particular word is a hapax legomenon. The meaning is ‘perjurer’.
LSJ: LSJ provides many glosses, most having to do with the notion of ‘swearing falsely’ or taking ‘a false oath’.
The word ἐπίορκος (epiorkos) indicates some sort of falsehood in an oath, hence perjurers. Note that many of the vices listed in vv. 9-10 seem to be directly related to the 10 commandments (sexual immorality, liars, bearing false witness, not honoring mother and father, etc.).
καὶ is not discussed.
εἴ is not discussed.
τι is not discussed.
BDAG: BDAG offers an extensive discussion.
LSJ: LSJ has an extensive discussion as well.
The word ἕτερος (heteros) is common. The simplest gloss is other or another. In this context, it has been translated whatever else.
τῇ is not discussed.
BDAG: In a literal context, the word means ‘healthy’ in a physical sense. In other NT contexts (particularly the Pastorals) the connotation is that of ‘sound’ or ‘free from error’, ‘correct’.
LSJ: LSJ lists numerous senses having to do with being physically ‘healthy’. Other senses include ‘soundness of mind’ and also as a "form of taking leave", i.e., ‘farewell’. LSJ also lists a sense that conforms with usage in the Pastorals, that of ‘soundess’ in political or religious matters.
In the Pastorals, ὑγιαίνω (hygiainō) almost always has to do with having proper religious foundation. In that context, it can be best translated either as healthy or sound. Keeping a mental correlation to physical health is helpful because that makes the benefits of a healthy doctrine that much more apparent upon a simple reading of the text.
BDAG: BDAG discusses various aspects of ‘teaching’ or ‘instruction’. This can either refer to the act of teaching, or to that which is taught.
LSJ: LSJ also provides examples of usage for ‘teaching’ or ‘instruction’. One curious sense is a citation from Plato regarding of the ‘training’ or ‘rehearsing’ of a chorus.
The prepositional phrase "healthy doctrine" occurs frequently in the Pastoral Epistles. In this sense, the word διδασκαλία (didaskalia) refers to that which is taught, hence doctrine.
BDAG: The sense of ‘be opposed’ or ‘be in opposition to’ is intended. A quotation from Athenagoras is included, translated (roughly) "toward the excellent the evil ἀντίκειμαι (antikeimai)".
LSJ: LSJ lists numerous senses as well. In addition to the sense offered by BDAG, LSJ ‘to be set over against’, ‘resist’, ‘be adverse’.
The idea of opposition fits like a glove contextually as a list of vices has just been discussed, and now the alternative (opposite) of those vices is offered up. Therefore, lies in opposition is a decent translation because it conveys the idea of moving from one extreme (immoral vices, a.k.a. unhealthy doctrine) to the opposite end of the spectrum (healthy doctrine).
according to the glorious good news of the blessed God, with which I have been entrusted.
κατὰ is not discussed.
τὸ is not discussed.
BDAG: BDAG lists several senses in which εὐαγγέλιον (euangelion) is used in the NT and other Christian literature. The primary sense is that of ‘good news’, hence the ‘good news’ of Jesus Christ. The term also came to be applied to the books (‘gospels’) written as an account of the life of Christ. However, in many instances in the NT, the simple meaning of ‘good news’ is the best, though many times some aspect of the gospel message is intended.
LSJ: LSJ glosses as "‘reward of good tidings’ given to the messenger". The word apparently had this connotation to begin with, but the idea of simply ‘good news’ was derived over time.
The good news is defined further along in this verse.
τῆς is not discussed.
BDAG: BDAG lists several senses. NT usage seems to have to do with ‘splendor’ or ‘glory’ or ‘brightness’ or ‘honor’.
LSJ: LSJ treats the classical sense of the term (‘notion’, ‘opinion’) for the most part. Sense IV deals with the NT usage of the word, which is unique. That is, the classical sense of the word is not used in the NT (according to BDAG).
This word was translated glorious in this context primarily because it was an acceptable translation and because glorious good news sounds better than the other options (splendorous good news, etc.)
τοῦ is not discussed.
BDAG: The word μακάριος (makarios) is a common NT word. It has senses ranging from ‘fortunate’, ‘happy’ to ‘blessed’ or ‘privileged’.
LSJ: LSJ glosses as ‘blessed’, ‘happy’, ‘prosperous’, etc.
The word μακάριος (makarios) occurs numerous times in the NT. It typically means blessed, and that is an acceptable translation here.
ὃ is not discussed.
BDAG: The word πιστεύω (pisteuō) is an important NT word. There is no way to discuss it fully here. There are a few senses in which the word (in its verb form) is used, primarily the senses of ‘believe’ and also ‘entrust’. Note that the noun form of πιστεύω (pisteuō) is very common, and is the word normally translated as ‘faith’. Therefore this verb sometimes takes the notion of ‘having faith’.
LSJ: LSJ glosses the senses of ‘believe’ or ‘trust in’ or even ‘comply’.
This instance is the aorist passive form of πιστεύω (pisteuō). As such, it indicates that its object (Paul) was entrusted with "the glorious good news of the blessed God".
ἐγώ is not discussed.
I have thanks for the one who has strengthened me, Christ Jesus our Lord, because He considered me faithful, setting me aside for His service
BDAG: This word is versatile. BDAG lists 11 major senses, each with significant discussions.
LSJ: LSJ's definition is also lengthy.
The word typically means to have or hold, with several nuances based on context. Here, Paul has thanks.
τῷ is not discussed.
BDAG: The relationship of ἐνδυναμόω (endynamoō) with its root is mentioned. The prefix gives it a meaning of ‘strengthen’ instead of the ‘strong’ of its root. There are two senses; that of ‘strengthen’ (i.e., causing someone to now be able to do something) and ‘become strong’ in a more passive sense.
LSJ: LSJ glosses as ‘strengthen’, ‘confirm’. An interesting second sense of ‘endow with vitality’ is listed, with an example from Plotinus using ἐνδυναμόω (endynamoō) metaphorically of scientific theorems.
This particular instance of ἐνδυναμόω (endynamoō) conveys the idea of be strengthened or empowered. Paul is saying that Christ is his strength.
με is not discussed.
τῷ is not discussed.
ἡμῶν is not discussed.
ὅτι is not discussed.
BDAG: The word πιστός (pistos) is a noun form of the word for faith. BDAG defines as normally carrying the connotation of ‘faithful’ or ‘trustworthy’. There are a number of different nuances discussed under each sense of the word.
LSJ: LSJ splits its definition into three major sections: Passive, Active, and Adverbial. The Passive sense is to ‘be trusted’ or ‘believed’. This can be of persons or things, or it can be used substatively. The Active sense is that of ‘believing’ or ‘relying on’.
In this instance, the idea of faithful or trustful or trustworthy makes the most sense to use.
με is not discussed.
BDAG: The two major senses discussed in BDAG have to do with ‘lead’ or ‘guide’ to ‘think’, ‘consider’, or ‘regard’.
LSJ: LSJ has a varied number of senses and many citations from classical Greek. Too much so to discuss here.
The word ἡγήσατο (hēgēsato) is an aorist middle indicative, in the third person singular. Thus, He considered (where He is a pronoun with the antecedent of Christ Jesus) seems appropriate.
BDAG: BDAG sums it up by saying, "The semantic boundaries of this multivalent verb are quite flexible." And how. Various senses of ‘lay’, ‘put’, ‘set’, and ‘place’ are discussed.
LSJ: The LSJ article is massive, tracking numerous citations and contexts for putting or placing or setting things.
Paul is giving thanks for how Christ appointed or set him into service as an apostle. I'm not sure that setting me aside is appropriate. The idea of aside seems like a stretch. Perhaps appointing me would be better.
εἰς is not discussed.
BDAG: The idea of ‘service’ is primary. Different types and degrees of service are discussed. These range from simple and humble service, to ‘service’ of an office (i.e., apostle, prophet), to general aid.
LSJ: LSJ speaks of ‘serving’ or ‘ministering’.
Once again, I'm not happy with my translation. I'm not sure how appropriate His service really is. The His is assumed from context, and διακονίαν (diakonian) is most simply translated service. So that's ok. But perhaps ministry would be better? After all, the context is that of being set aside or appointed to the office of apostle.
even though I was formerly a blasphemer and a persecutor and a violent, insolent person, but I was shown mercy, because I acted unknowingly in unbelief.
τὸ is not discussed.
πρότερον is not discussed.
BDAG: BDAG glosses as ‘defaming’, ‘denigrating’, ‘demeaning’.
LSJ: The glosses of LSJ paint a harsher picture of the word βλάσφημος (blasphēmos). Such as ‘speaking ill-omened words’, ‘evil-speaking’, ‘slanderous’, ‘libellous’. LSJ does offer a sense that mirrors the biblical sense, for which it provides the gloss ‘blasphemous’ or ‘blasphemer’.
Most English translations seem to use blasphemer here. The word is an accurate translation as long as the reader understands what it means to blaspheme. Though the word is used with some frequency in the Bible, I'm afraid most folks don't fully understand what it conveys. So it may be worthwhile to think about rendering this instance differently. The word blasphemy carries with it the connotation of irreverence. But it isn't simply irreverence, it specifically has to do with irreverence toward God, many times though one's own claiming of divine attributes.
καὶ is not discussed.
BDAG: BDAG glosses ‘persecutor’.
LSJ: LSJ is less than helpful.
This appears to be the only NT occurrance of διώκτης (diōktēs). Persecutor is the best way to translate it.
καὶ is not discussed.
BDAG: The BDAG gloss is ‘violent, insolent person’. BDAG notes the relation to the verb form of this word.
LSJ: LSJ has much to say about this word. Some primary glosses include ‘violent’, ‘wanton’, ‘licentious’, ‘insolent man’.
The word ὑβριστής (hybristēs) clearly carries a negative connotation. I don't know that anyone would want to be a ὑβριστής (hybristēs). And this is Paul's self-testimony. He's describing how he was before Jesus entered his life. We see how Paul saw himself: A blasphemer, a persecutor, and a violent, insolent person. Not a complimentary look.
ἀλλὰ is not discussed.
BDAG: BDAG glosses as ‘have compassion/mercy/pity’. Several NT examples are given.
LSJ: LSJ glosses as ‘to have pity on’, ‘show mercy to’.
The meaning of ἐλεέω (eleeō) is fairly plain. The context makes it even clearer. Paul, who by his own testimony was a bad man acting against God, was shown mercy. This is an aorist passive, so we see that Paul was shown mercy. That is, the mercy happened to Paul. Paul didn't actively take it, or decide to get it. Rather, mercy was shown to him.
ὅτι is not discussed.
BDAG: The word ἀγνοέω (agnoeō) is a rather common word. BDAG indicates four primary senses, all dealing with ‘being ignorant’ or ‘not understanding’ or simply ‘not knowing’.
LSJ: LSJ glosses as ‘not to perceive’, ‘not to recognize’. Also ‘fail to understand’ or ‘be ignorant of’.
I've translated this as unknowingly. It could just as easily be ignorantly, but I don't think that is quite the sense the Greek conveys. Today, the word ignorant carries a mostly negative connotation and is almost a slur against one. It seems to carry along with it the connotation of dumb or stupid; and I don't think we can really say that of Paul. Hence the use of unknowingly. This seems to convey the idea, but in a neutral manner. The next word explains why Paul didn't know any better.
BDAG: BDAG has many, many senses of this very common word. The basic sense is to ‘make’ or ‘do’. The summation in BDAG: "A multivalent term, often without pointed semantic significance, used in reference to a broad range of activity involving such matters as bringing something into being, bringing something to pass, or simply interacting in some way with a variety of entities."
LSJ: LSJ's summary: "Used in two general senses, ‘make’ and ‘do’."
This instance of ποιέω (poieō) describes Paul's action. That is, it shows what Paul did. The translation of acted conveys the do sense of ποιέω (poieō). We see that Paul's former way of life -- that of being a blasphemer, persecutor, and a violent insolent person -- he did in a state of unknowning and unbelief. This verb is the bridge that connects these two things.
ἐν is not discussed.
BDAG: BDAG describes ἀπιστία (apistia) as meaning ‘lack of belief’ or ‘unbelief’.
LSJ: LSJ glosses as ‘unbelief’, ‘distrust’, ‘want of faith’, ‘faithlessness’.
The word ἀπιστία (apistia), with its alpha prefix, shows us that it is the opposite of it's root (which means belief or faith or faithful, and was discussed earlier). So the logical way to translate this word in English is with an un- prefix, or something similar, hence unbelief. Using the un- prefix has the added benefit of alliteration: acted unknowingly in unbelief.
The grace of our Lord overfills our vessels with faith and love in Christ Jesus.
BDAG: BDAG glosses variously: ‘abound’, ‘run over’, and ‘overflow’. A note states that is it used "of a vessel that becomes too full."
LSJ: LSJ glosses as ‘abound exceedingly’.
This is the only NT occurrance of ὑπερπλεονάζω (hyperpleonazō). I chose to follow the metaphor suggested by BDAG: overfills our vessels. There are problems, though. The tense isn't proper (it's the aorist in the Greek, not the perfect or present). Perhaps over-filled our vessels or filled our vessels to overflowing would be better. In the metaphor, of course, the vessel is equivalent to each of us. Note: There is no correlation with baptism of the Spirit here, or with filling of gifts, or anything like that. Seems like one needs to say that when the term "filling" is used these days.
δὲ is not discussed.
ἡ is not discussed.
τοῦ is not discussed.
ἡμῶν is not discussed.
μετὰ is not discussed.
καὶ is not discussed.
τῆς is not discussed.
ἐν is not discussed.
This saying is trustworthy and worthy of full acceptance, that Christ Jesus came into the world to save sinners—of whom I am most prominent.
ὁ is not discussed.
BDAG: This word has a number of nuances, and is theologically important to boot. It can mean anything from ‘word’, ‘saying’, or ‘statment’ to being a reference to Jesus.
LSJ: The LSJ article is extensive and helpful to read, but too involved to summarize here.
In this instance, λόγος (logos) actually means statement or saying. Note that This saying is trustworthy marks a particular recurring structure in the Pastorals; those of the "Faithful Sayings."
καὶ is not discussed.
BDAG: BDAG offers numerous (no pun intended) glosses: ‘each’, ‘every’, ‘all’, ‘all things’, ‘any and every’, ‘whole’. This word occurs frequently and generally means the same thing (‘all’ or ‘every’) with nuance determined by context.
LSJ: LSJ has a similarly exhaustive article.
As πάσης (pasēs) is paired grammatically with the word that follows it (acceptance) it qualifies the degree of acceptance of the trustworthy saying. Therefore a translation of whole seems appropriate. I suppose words like total or complete could be used as well.
BDAG: BDAG glosses as ‘acceptance’ or ‘approval’.
LSJ: LSJ lists a few different senses. Non-biblical senses include ‘receive back’, ‘restore’, even ‘reception’ in the sense of a social event. But the NT sense of ‘acceptance’ is also discussed and seems to have plenty of secular citations to confirm it.
The word ἀποδοχή (apodochē) is used twice in the Pastorals -- here, and also in 1 Ti 4:9. The usages are exactly the same, declaring that the "trustworthy saying" is "worthy of full acceptance".
BDAG: BDAG summarizes the etymology of this word by indicating that it was used of "someone or something that is evaluated". ἄξιος (axios) is used of a positive evaluation, alpha-nu + ἄξιος (axios) (or ἄξιος (axios) + negative particle) is used of a negative evaluation.
LSJ: LSJ confirms BDAG, only (of course) in much more detail.
In light of the discussion in BDAG, the translation worthy seems fitting. Note that ἄξιος (axios) (nominative) plus of full acceptance in the genitive clues us in that ἄξιος (axios) governs the phrase of full acceptance. Hence, worthy of full acceptance.
ὅτι is not discussed.
BDAG: The general sense of the word is ‘to come’ or ‘to go’.
In this instance, an aorist active indicative (ἦλθεν (ēlthen)), came seems best.
εἰς is not discussed.
τὸν is not discussed.
BDAG: The word κόσμος (kosmos) has a number of senses. BDAG lists eight major senses, each with some nuance. ‘earth’ or ‘world’ are one aspect. The idea of ‘universe’ or ‘heavens’ is another. From there it develops into ‘sum total’. The nuance of ‘world’ can even have some subtle distictions -- either simply the world (i.e. ‘earth’) or it could indicate the systems of the world. It is best to rely on context to determine the exact rendering of this word in English.
LSJ: LSJ as well offers an extensive discussion.
In this instance, κόσμος (kosmos) is translated world. In this case, world is probably best thought of (BDAG κόσμος (kosmos) 5c) as simply world or earth in contrast to heaven.
BDAG: BDAG examines the primary senses of the word, from ‘save’ (physically, as in ‘rescue’ or ‘preserve’) to ‘save’ in an eternal sense.
LSJ: LSJ discusses the same primary senses. It is interesting to note how many times people rely on gods to ‘save’ them from cirucmstance.
This instance of σῴζω (sōzō) is an aorist active infinitive, hence to save. The previous word, sinners, is in the accusative plural. It is interesting to see the construction of this phrase and the previous: ... came into this world, followed by to save sinners.
ὧν is not discussed.
BDAG: BDAG indicates that πρῶτος (prōtos) has to do with "being first in a sequence", hence ‘first’. It also could have to do with being ‘foremost’ or ‘most important’ or ‘most prominent’.
LSJ: LSJ confirms usage of πρῶτος (prōtos) as an ordinal. It also presents several classical citations where different senses of ‘first’ are used.
Paul certainly uses πρῶτος (prōtos) to denote his status as first, however, that doesn't quite convey it all. He's not just saying he's the first, he's saying he is also the most prominent. In the previous context, Paul described how his life was before the intevention of Christ. Paul described himself as "formerly a blasphemer and a persecutor and a violent, insolent person." There's no ambiguity there, Paul (in his pre-salvation ignorance) was a bad dude. But I don't think Paul is even saying he's the worst, though his actions were fairly bad. Paul is saying he is the first, the most prominent, the (as we will see later in verse 16) the prototype, the example for all to follow. This is why Paul sees himself as most prominent, and why he qualifies himself as such.
ἐγώ is not discussed.
But through this I was shown mercy, so that in me as the most prominent, Christ Jesus might demonstrate his ultimate longsuffering as a prototype for the ones who would believe in Him for life eternal.
ἀλλὰ is not discussed.
διὰ is not discussed.
τοῦτο is not discussed.
ἵνα is not discussed.
ἐν is not discussed.
ἐμοὶ is not discussed.
BDAG: BDAG glosses as ‘show’ or ‘demonstrate’. The idea isn't necessarily to just display something, but rather to cause something to become known. A secondary sense of "display conduct that affects another" is also listed.
LSJ: NT literature only uses the middle voice of ἐνδείκνυμαι (endeiknymai). The senses of the middle voice in LSJ are equivalent with that of BDAG. Glosses like ‘show’, ‘make plain’, ‘prove’, ‘demonstrate’, ‘will declare myself’, ‘exhibit’.
This instance (ἐνδείξηται (endeixētai)) is in the aorist middle subjunctive, so might demonstrate or even he himself might demonstrate seem like acceptable translations.
τὴν is not discussed.
BDAG: Glosses such as ‘whole’ or ‘all’ or ‘everything’ are listed by BDAG.
LSJ: LSJ agrees in primary senses.
The concept of whole or all oreverything didn't seem appropriate in the context. That is, they didn't jive with the concept of longsuffering. LSJ lists one sense and says that when used "with abstract substantive, all possible, absolute". Other translations (ESV, NASB) translate the phrase as perfect patience. I'm still not quite happy with the translation I've done here.
BDAG: BDAG lists two primary senses: the "state of remaining tranquil while awaiting an outcome", and "state of being able to bear up under provocation".
LSJ: LSJ is brief with mostly NT citations. Glosses of ‘long-suffering’, ‘patience’, ‘forbearance’ are given.
Again, I translated this longsuffering. It goes with the word before it, hence ultimate longsuffering. As mentioned previously, I'm not too sure I like that translation. This area needs more work and thought. There is much to be said for the translation perfect patience, used by both ESV & NASB95.
πρὸς is not discussed.
BDAG: This only occurs in the Pastorals. BDAG glosses as ‘pattern’, ‘prototype’, or ‘standard’.
LSJ: LSJ glosses as ‘sketch’, ‘outline’, ‘model’, or ‘pattern’.
Of this instance, BDAG records, "as prime recipient of extraordinary mercy in view of his infamous past, Paul serves as a model for the certainty of availability of mercy to others". So, Christ Jesus' demonstration of ultimate longsuffering or perfect patience in His saving of Paul provides a model or pattern for how Christ Jesus will act in the lives of others. I used prototype, the word is used often in my professional environment (computer programming, application development and such) and has a familiar meaning, pretty much as is described in this verse.
τῶν is not discussed.
BDAG: BDAG glosses as ‘be a