Paul an apostle of Christ Jesus through the will of God according to the promise of life in Christ Jesus.
διὰ is not discussed.
BDAG: BDAG offers two primary senses, but each sense may occur in different contexts and nuances. The first sense is ‘what is willed’. The second sense is that of ‘will’, or desiring.
LSJ: The entry in LSJ is short, it simply is glossed ‘will’.
BDAG's second sense is the sense intended here. The context is that of the will of God. Note the agreement in case, number, and gender between these two words.
κατʼ is not discussed.
τῆς is not discussed.
ἐν is not discussed.
To my beloved son Timothy: Grace, mercy, peace from God the Father and Christ Jesus our Lord.
ἀπὸ is not discussed.
καὶ is not discussed.
τοῦ is not discussed.
ἡμῶν is not discussed.
I thank God, whom I serve (as did my forbears) in pure conscience, as I have unceasingly remembered you in my petitions night and day,
τῷ is not discussed.
ᾧ is not discussed.
BDAG: BDAG only lists one sense for this word, glossed as ‘serve’. This can take many different nuances based on the context, however. BDAG also notes, " ... in our literature, only of the carrying out of religious duties, especially of a cultic nature, by human beings." Thus it may be translated as ‘serve’, ‘worship’, or similar.
LSJ: LSJ provides us with glimpses of the non-religious context of λατρεύω (latreuō). Consider the primary gloss of "‘work for hire’ or ‘pay’" as well as ‘be in servitude’.
In this context, λατρεύω (latreuō) is a simple present. Paul speaks of whom he serves. In the context of the epistolary greeting, where Paul has just reminded us of his calling, it makes sense to translate this as I serve.
ἀπὸ is not discussed.
ἐν is not discussed.
ὡς is not discussed.
BDAG: This word occurs twice in the NT, here and in Rom 9.2. BDAG glosses as ‘unceasing’, ‘constant’.
LSJ: LSJ concurs, adding a note of a citation in 1Ma 12.11. Glosses are ‘unremitting’, ‘incessant’.
I've translated as unceasingly.
τὴν is not discussed.
περὶ is not discussed.
σοῦ is not discussed.
BDAG: BDAG provides two senses. The first, ‘remembrance’, ‘memory’. The second is that of ‘mention’. Louw-Nida glosses this second sense as ‘rememberance and mention’.
LSJ: LSJ concurs.
I've taken some liberties with the phrase "I have unceasingly remembered you". Literally, I suppose this would be something like, "I have had unceasing remembrances (mentions?) concerning you." That is, μνεία (mneia) here is a noun, not a verb, though I've translated it into English as a verb, remembered.
ἐν is not discussed.
ταῖς is not discussed.
μου is not discussed.
καὶ is not discussed.
desiring to see you, remembering your tears, so that I might be filled with joy,
BDAG: BDAG has one primary sense for ἐπιποθέω (epipotheō), ‘long for’, ‘desire’.
LSJ: LSJ glosses as ‘desire besides’ or ‘yearn after’. Plato (Lg.855e) uses it to mean ‘feel the want of’.
As this is a present participle, I've translated as desiring.
σε is not discussed.
BDAG: BDAG has three senses, each sense has different nuances based on case or context. The first sense is that of ‘remember’, ‘recollect’, ‘remind oneself’. The second sense is ‘make mention of someone’. The third sense is ‘remember’, ‘think of’, ‘care for’, ‘be concerned about’, ‘keep in mind’.
LSJ: LSJ concurs.
This instance is a perfect participle. I've translated as remembering.
σου is not discussed.
τῶν is not discussed.
BDAG: BDAG glosses as ‘tear’, that is, the "fluid that drops from the eye".
LSJ: LSJ agrees, however in classical usage the word is more versatile. Consider LSJ's gloss of ‘that which drops like tears, gum, sap’.
In this context δάκρυον (dakruon) must refer to human tears. Note this is a plural, hence tears.
ἵνα is not discussed.
BDAG: BDAG provides two basic senses. The first is that of simple ‘joy’. This is the most popular usage. The second sense is that of what causes ‘joy’.
LSJ: LSJ concurs.
I've translated simply as joy.
BDAG: The primary sense of πληρόω (plēroō) is that of ‘fill’ or ‘fill to fullness’. The word is used in several different contexts, however. BDAG provides six senses. Alternate glosses are ‘complete’ or ‘perfect’.
LSJ: LSJ provides interesting glosses in the realm of eating/food: "‘fill full’ of food, ‘gorge’, ‘satiate’ ... ‘glut’ one's rage". Passively, ‘to be filled full of’, ‘satisfied’.
I've translated as filled. Note that πληρόω (plēroō) is in the passive, and the object is "joy". Thus, filled with joy.
I also remember your sincere faith, which dwelt first in your grandmother Lois and your mother Eunice, and now I have been convinced that it is also in you.
BDAG: The word ὑπόμνησις (hypomnēsis) occurs three times in the NT: here, and twice in 1 Peter. BDAG splits into two senses. The first is that of ‘reminding’, the second is that of ‘remembrance’.
LSJ: LSJ concurs.
BDAG's second sense is in play here. The Greek would literally be something like "having taken remembrance". That is, remember is not a verb in the Greek, but a noun; the verb follows.
τῆς is not discussed.
ἐν is not discussed.
σοὶ is not discussed.
ἥτις is not discussed.
BDAG: BDAG glosses as ‘live, dwell (in)’. It is simply the word for "live, dwell" with the preposition meaning "in" prefixed to it.
LSJ: LSJ concurs.
Paul is speaking of the "sincere faith" that dwells in Timothy, which also dwelt in his mother and grandmother.
πρῶτον is not discussed.
ἐν is not discussed.
τῇ is not discussed.
BDAG: This is an NT hapax. The gloss is ‘grandmother’.
LSJ: LSJ concurs, though it points out that in earlier times, μάμμη (mammē) was a "child's word for ‘mother’".
The translation of grandmother is best.
σου is not discussed.
BDAG: This is an NT hapax, it is also a proper name: ‘Lois’.
LSJ: LSJ has no article.
The transliteration Lois is best as this is a proper name.
καὶ is not discussed.
τῇ is not discussed.
σου is not discussed.
BDAG: This is an NT hapax. It is a proper noun, ‘Eunice’, the name of Timothy's mother.
LSJ: LSJ has no article.
The name Eunice is the best translation here.
BDAG: This word occurs frequently, and BDAG lists many senses and glosses. It is best to consult BDAG directly. The general gloss, however, is ‘persuade’.
LSJ: LSJ is similarly lengthy and should be consulted.
I've translated this as I have been convinced. Paul, though his time spent with Timothy, has been persuaded through Timothy's words and actions that the sincere faith that Paul witnessed in both Timothy's mother and grandmother now also dwells in Timothy.
δὲ is not discussed.
ὅτι is not discussed.
καὶ is not discussed.
ἐν is not discussed.
σοί is not discussed.
For this reason I remind you to rekindle the gift of God, which is in you through the laying on of my hands.
διʼ is not discussed.
ἣν is not discussed.
BDAG: BDAG discusses αἰτία (aitia) in three senses. First, that of ‘cause’ or ‘reason’. Second, that of ‘case’, ‘circumstance’, or ‘relationship’. Thirdly, as a legal technical term meaning ‘charge’ or ‘ground for complaint’.
LSJ: LSJ concurs.
According to BDAG's first sense, the phrase that begins this verse is a common phrase. Common translations of the phrase include "for this reason" and "therefore". Thus I've gone with reason as the translation of αἰτία (aitia) at this point.
BDAG: BDAG has only one sense, that of ‘remind someone of something’.
LSJ: LSJ concurs.
The translation of I remind, given the first person singular, seems best.
σε is not discussed.
BDAG: This is an NT hapax, though ἀναζωπυρέω (anazōpyreō) does occur in the LXX. BDAG glosses the NT occurrance as ‘rekindle’.
LSJ: LSJ glosses as ‘rekindle’, ‘light up again’. LSJ also notes that ἀναζωπυρέω (anazōpyreō), when "intransitive in Active, ‘recover one's spirits’," and gives a citation of Plutarchus (Pomp.41).
As this is in the infinitive, I've translated to rekindle.
τὸ is not discussed.
τοῦ is not discussed.
ὅ is not discussed.
ἐν is not discussed.
σοὶ is not discussed.
διὰ is not discussed.
τῆς is not discussed.
τῶν is not discussed.
μου is not discussed.
For God did not give us a spirit of cowardice but a spirit of power and love and self-discipline.
οὐ is not discussed.
γὰρ is not discussed.
ἡμῖν is not discussed.
ὁ is not discussed.
BDAG: This is an NT hapax. BDAG glosses as ‘cowardice’, though it may apparently be used as ‘timidity’ in some patristic literature.
LSJ: LSJ concurs.
The translation cowardice seems to be the best option.
ἀλλὰ is not discussed.
BDAG: This word is commonly used; the BDAG defintion is extensive. BDAG notes that δύναμις (dynamis) is "generally 'capability', with emphasis on function." The common gloss is ‘power’, dependent on context, of course.
LSJ: LSJ is similarly extensive.
I've translated as power here.
καὶ is not discussed.
καὶ is not discussed.
BDAG: This is an NT hapax, though BDAG splits into two senses. The first sense is that of ‘advice’, ‘improvement’. The second sense is ‘moderation’, ‘self-discipline’, ‘prudence’.
LSJ: LSJ offers the gloss of ‘self-control’ specifically for this instance.
BDAG's second sense is the one that apparently applies here. The interesting note concerning BDAG's first sense is that the Syriac version apparently understands 2Ti 1.7 in such a manner. That said, self-discipline is what I chose to use here.
And so do not be ashamed of the testimony of our Lord or of me his prisoner, but suffer together with me for the gospel according to the power of God,
μὴ is not discussed.
οὖν is not discussed.
BDAG: BDAG's primary gloss is ‘be ashamed’, though three seperate senses of this are listed further in the actual definition.
LSJ: LSJ concurs.
Most sources concur that be ashamed of is the proper translation here.
τὸ is not discussed.
What I've translated "testimony of our Lord" is literal, but the genitive could perhaps be better rendered by "testimony about our Lord". That is, Paul is exhorting Timothy to not be ashamed at the testimony (or witness) that Christians make concerning the Lord. This isn't speaking of any specific testimony or speaking of Jesus.
τοῦ is not discussed.
ἡμῶν is not discussed.
μηδὲ is not discussed.
ἐμὲ is not discussed.
τὸν is not discussed.
BDAG: BDAG's gloss is ‘prisoner’.
LSJ: LSJ provides more light on the background of this word. It notes that, metaphorically, it can mean ‘binding as with a spell’, ‘enchaining’. (Aeschylus, Eu.332). The word has to do with ‘binding’ something, thus other glosses aer ‘bound’, ‘captive’, and even ‘on a leash’.
NT usage seems rather consistent, thus prisoner seems the best translation.
αὐτοῦ is not discussed.
ἀλλὰ is not discussed.
BDAG: This word only occurs in 2 Timothy (twice). BDAG glosses as ‘suffer together with someone’.
LSJ: LSJ glosses as ‘partake in sufferings’.
The basic idea is to share in suffering with someone. Thus, I've translated suffer together with me where 'me' is Paul, the author of the letter.
τῷ is not discussed.
κατὰ is not discussed.
who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace, which had been granted to us in Christ Jesus from times eternal,
τοῦ is not discussed.
ἡμᾶς is not discussed.
καὶ is not discussed.
BDAG: BDAG lists two senses. First ‘call’, ‘calling’, ‘invitation’. Second (and less common) is ‘position’, ‘condition’ in the sense of "position that one holds".
LSJ: LSJ records numerous secular senses of κλῆσις (klēsis).
The translation of calling seems to make the most sense.
οὐ is not discussed.
κατὰ is not discussed.
τὰ is not discussed.
ἡμῶν is not discussed.
ἀλλὰ is not discussed.
κατὰ is not discussed.
BDAG: BDAG lists two primary senses. First, that of ‘setting forth’, ‘putting out’, or ‘presentation’. The second sense is that of ‘plan’, ‘purpose’, ‘resolve’, ‘will’. This sense has two aspects, that pertaining to humans, and that pertaining to God.
LSJ: LSJ's primary gloss is that of ‘placing in public’. It notes after this, " ... of a corpse, ‘laying’ it ‘out’", citing Plato (Lg.947b) and Demosthenes (43.64). LSJ's second sense seems to line up with BDAG's definition.
I've translated as purpose in accordance with BDAG's second sense.
καὶ is not discussed.
τὴν is not discussed.
ἡμῖν is not discussed.
ἐν is not discussed.
πρὸ is not discussed.
Note that this word and the following word form a unit, according to Louw-Nida, and the LN domain/subdomain applies to the phrase, not to each word individually.
Note that this word and the previous word form a unit, according to Louw-Nida, and the LN domain/subdomain applies to the phrase, not to each word individually.
and now has been revealed through the appearance of our Saviour Christ Jesus, who indeed abolished death and brought to light life and immortality through the gospel
δὲ is not discussed.
νῦν is not discussed.
διὰ is not discussed.
τῆς is not discussed.
τοῦ is not discussed.
ἡμῶν is not discussed.
BDAG: BDAG lists four senses of this frequently-occuring NT word. First, ‘use up’, ‘exhaust’, ‘waste’. Second, ‘invalidate’, ‘make powerless’. Third, ‘abolish’, ‘wipe out’, ‘set aside’. Fourth, ‘be discharged’, ‘be released’. Note that senses two and three cover the vast majority of useage.
LSJ: LSJ glosses as ‘leave unemployed’ or ‘leave idle’; ‘cause to be idle’, ‘hinder’ (in one's work). LSJ's second sense lists glosses like ‘make no effect’ and ‘to be abolished’; ‘to be parted’.
The translation here is abolish.
μὲν is not discussed.
τὸν is not discussed.
BDAG: BDAG provides three senses. the first is the literal sense, simply, ‘to shine’. The second is the transitive version of the literal sense, ‘give light to’, ‘light (up)’, ‘illuminate’. The third is the figurative sense, ‘enlighten’, ‘give light to’, ‘shed light upon’.
LSJ: LSJ concurs.
I've translated this as brought to light.
δὲ is not discussed.
καὶ is not discussed.
BDAG: BDAG has only one sense, that of ‘incorruptibility’ or ‘immortality’.
LSJ: LSJ concurs.
I've translated as immortality. The contrast with death earlier in the verse indicates this is proper.
διὰ is not discussed.
τοῦ is not discussed.
into which I was appointed herald and apostle and teacher,
εἰς is not discussed.
ὃ is not discussed.
ἐγὼ is not discussed.
καὶ is not discussed.
καὶ is not discussed.
for this reason I also suffer these things. But I am not ashamed, for I know whom I have believed and am convinced that he is quite capable to guard my deposit until that day.
διʼ is not discussed.
ἣν is not discussed.
καὶ is not discussed.
ταῦτα is not discussed.
ἀλλʼ is not discussed.
οὐκ is not discussed.
γὰρ is not discussed.
ᾧ is not discussed.
καὶ is not discussed.
ὅτι is not discussed.
BDAG: BDAG splits into two senses. First is that of ‘able’, ‘capable’, ‘powerful’. This is split into several sub-senses, which must be examined further. The second sense simply speaks to something being possible as opposed to the able or capable of the first sense.
LSJ: LSJ glosses many senses of δυνατός (dynatos).
I've translated δυνατός (dynatos) as quite capable. The sense of the word in this context (BDAG 1.b.a) seems to indicate more than a simple competence or ability, that the one trusted with a task will carry it out, not that he might carry it out.
τὴν is not discussed.
μου is not discussed.
εἰς is not discussed.
ἐκείνην is not discussed.
τὴν is not discussed.
Hold to the standard of sound words which you have heard from me in faith and love that are in Christ Jesus.
BDAG glosses this instance specifically as standard.
ὧν is not discussed.
παρʼ is not discussed.
ἐμοῦ is not discussed.
ἐν is not discussed.
καὶ is not discussed.
τῇ is not discussed.
ἐν is not discussed.
Guard the good deposit through the Holy Spirit who dwells in us.
τὴν is not discussed.
διὰ is not discussed.
τοῦ is not discussed.
ἐν is not discussed.
ἡμῖν is not discussed.
You are aware of this, that all of those who are in Asia turned away from me, among whom are Phygelus and Hermogenes.
τοῦτο is not discussed.
ὅτι is not discussed.
BDAG: BDAG provides five senses. First is ‘turn away’ (literally, in general), second is ‘turn away’ as in turn away or towards an idea. The second sense could also be ‘mislead’. Third, ‘reject’, ‘repudiate’. Fourth, ‘return’, ‘put back’. Fifth is ‘turn back’.
LSJ: The LSJ article is extensive and should be consulted.
Note that Swanson's lemma (and the Louw-Nida form) is in the form of the middle/passive, while other lexicons use a traditional form.
με is not discussed.
οἱ is not discussed.
ἐν is not discussed.
τῇ is not discussed.
BDAG: BDAG glosses as ‘Asia’, with further clarification "a Roman provice (Asia proprie dicta) in western Asia Minor, formed in 133-130 BC, from the time of Augustus ruled by proconsuls.
LSJ: LSJ notes that ‘Asia’ was "perhaps originally a name for Lydia and then extended to all the hinterlnad of Ionia and eventually over the continent."
It is best to translate Ἀσία (Asia) simply as Asia.
ὧν is not discussed.
BDAG: BDAG glosses ‘Phygelus’. This is an NT hapax.
LSJ: LSJ has no article.
This is a name, thus Phygelus.
καὶ is not discussed.
BDAG: BDAG glosses as ‘Hermogenes’. This is an NT hapax.
LSJ: LSJ has no article.
As this is a name, Hermogenes is best.
The Lord grant mercy to the house of Onesiphorus, because many times he refreshed me and he was not afraid of my chains,
ὁ is not discussed.
τῷ is not discussed.
BDAG: BDAG glosses ‘Onesiphorus’. This is a name.
LSJ: LSJ has a form of Ὀνησίφορος (Onēsiphoros) that is not a proper name. The word is glossed as ‘bringing advantage’, ‘beneficial’.
The best translation is simply Onesiphorus.
ὅτι is not discussed.
πολλάκις is not discussed.
με is not discussed.
BDAG: BDAG provides transitive and intransive senses for this word. Transitively, it means to ‘give a breathing space’, ‘revive’, ‘refresh’. Intransitively, it means to ‘be refreshed’ (or, to experience the relief granted in sense one).
LSJ: LSJ concurs.
I've translated this as he refreshed.
καὶ is not discussed.
τὴν is not discussed.
BDAG: BDAG provides two senses, a literal sense and also a general sense. The literal sense is ‘chain’. The general sense is that of ‘imprisonment’; basically, to be in chains.
LSJ: LSJ concurs.
Note that while I use the Louw-Nida domain indicating imprisonment, I've translated the word literally as chains. I suppose that's the KJV English rearing its head. There's something about using the word chain to indicate one's imprisonment that seems to fit the literature.
μου is not discussed.
οὐκ is not discussed.
but having arrived in Rome he diligently sought and found me.
ἀλλὰ is not discussed.
ἐν is not discussed.
BDAG: BDAG glosses as ‘Rome’ with the further clarification that this is the capital city of the Roman empire.
LSJ: LSJ notes that some inscriptions actually deified Rome as a goddess.
The translation Rome, as specified in BDAG, is best.
σπουδαίως is not discussed.
BDAG: BDAG's definition for ζητέω (zēteō) is extensive, with four primary senses. First is that of ‘seek’, ‘look for’ with the goal of finding the object. Second is ‘investigate’, ‘examine’, ‘consider’, ‘deliberate’. Third is to ‘strive for’, ‘aim (at)’, ‘try to obtain’, ‘desire’, or ‘wish (for)’. Fourth is ‘ask for’, ‘request’, ‘demand’.
LSJ: LSJ concurs.
I've translated as diligently sought.
με is not discussed.
καὶ is not discussed.
BDAG: The word is frequently used and the definition is rather lengthy, thus it will not be summarized here. The primary meaning of εὑρίσκω (heuriskō), however, is ‘find’ or ‘discover’.
LSJ: LSJ is similarly extensive.
I've translated this as found, which makes the most sense. Onesiphorus, upon arriving in Rome, set about locating Paul, and after much diligent searching, he found Paul. Paul offers Onesiphorus as an example to Timothy, and offers his thanks to Onesiphorus through a blessing on his house.
The Lord grant him to find mercy from the Lord on that day. You well know all the service he provided in Ephesus.
αὐτῷ is not discussed.
ὁ is not discussed.
παρὰ is not discussed.
ἐν is not discussed.
ἐκείνῃ is not discussed.
τῇ is not discussed.
καὶ is not discussed.
ἐν is not discussed.
βέλτιον is not discussed.
σὺ is not discussed.
BDAG: The word γινώσκω (ginōskō) is used frequently and has many senses. The primary sense is that of ‘know’.
LSJ: LSJ has a similarly lengthy definition.
This, plus the previous adverb, combine to form what I've translated you know well.
And so you, my child, be empowered in the grace that is in Christ Jesus,
Σὺ is not discussed.
οὖν is not discussed.
μου is not discussed.
BDAG: BDAG provides two senses. First, ‘strengthen’. Secondly, ‘become strong’.
LSJ: LSJ glosses as ‘strengthen’, ‘confirm’. It notes a gloss of the passive as ‘endow with vitality’.
Note that Swanson's lemma ἐνδυναμόομαι (endynamoomai) assumes deponency, while other morphologies and lexicons associate this with the traditional lemma and provide multiple senses in definition. This usage of ἐνδυναμόομαι (endynamoomai) aligns with BDAG 2b, which is to become strong. I'be tranlated as become empowered.
ἐν is not discussed.
τῇ is not discussed.
τῇ is not discussed.
ἐν is not discussed.
And what you heard concerning me through many witnesses, entrust these to faithful men, who will be competent to teach others also.
καὶ is not discussed.
ἃ is not discussed.
παρʼ is not discussed.
ἐμοῦ is not discussed.
διὰ is not discussed.
ταῦτα is not discussed.
I've translated παρατίθεμαι (paratithemai) here as entrust. This follows BDAG. Note, however, the gloss within LSJ for this domain/subdomain: give food to. Interestingly, Swanson treats this instance παράθου (parathou) as deponent, thus leading to a domain of 35.47, which makes more sense here. BDAG rolls all of this into one entry, thus section 3.a of the BDAG entry applies. Paul is exhorting Timothy to preach to the Ephesians that which Paul preached. Again, παράθου (parathou) is an aorist imperative (second person), thus we know Paul is giving Timothy a specific direction (as opposed to an present imperative, which indicates a general or repeatable instruction, cf. Chapman's Insert). And we also know that aorists aren't always translated as a simple past. This is a good example of that.
οἵτινες is not discussed.
BDAG: BDAG provides four senses. The article should be read in full to understand these fully. First is ‘sufficient’, ‘adequate’, ‘large enough’. Second is ‘fit’, ‘appropriate’, ‘qualified’, ‘able’. The third sense is ‘considerable’ (e.g., a ‘considerably’ sized crowd). Fourthly is ‘many’, or ‘quite a few’.
LSJ: LSJ confirms, in general.
I've translated ἱκανός (hikanos) as competent. Paul is convinced that if Timothy is able to impart the teaching that Paul has provided him with, that these students of Timothy's will be able to competently teach others. I believe this is a conditional sentence (if ... then ... ).
καὶ is not discussed.
Suffer hardship with me as a good soldier of Christ Jesus.
ὡς is not discussed.
BDAG: BDAG glosses as ‘soldier’. This word can be used either literally or figuratively.
LSJ: LSJ concurs with the gloss of ‘soldier’, though the LSJ definition lists no citations of a figurative use of στρατιώτης (stratiōtēs).
I've translated as soldier. This instance aligns with BDAG's figurative usage, of which is noted, " ... the major component of allegiance to a commander in the central meaning of 'soldier' as defining aspect."
No soldier on active duty involves himself in civilian pursuits, so that he might please the one who enlisted him.
The context has already introduced the idea of soldiers (cf. previous verse). I've translated this as soldier on active duty in an effort to let the figurative language of the passage carry through in the translation.
BDAG: Again, BDAG lists the traditional lexeme while Swanson/LN list the deponent form and treat it specially. This word occurs twice in the NT, here and in 2Pe 2.20. The primary gloss is ‘be involved in’.
LSJ: LSJ provides many interesting glosses. Perhaps the most relevant is from Asclepiodotus (Tact.6.1), "of troops, ‘to be incorporated with’ hoplites".
I've translated ἐμπλέκομαι (emplekomai) as invovles. The gloss from LSJ is helpful, though the situation here is the reverse. Paul's point is that one who is enlisted under the service of a master/commander does not then involve himself way of life of one outside of his service. This is not a complete lack of interaction, but does show that one's allegiance must be to the one who "enlisted" him.
ταῖς is not discussed.
τοῦ is not discussed.
BDAG: This is an NT hapax. BDAG glosses as ‘activity’, ‘occupation’.
LSJ: LSJ concurs.
I've translated this as civilian pursuits in an effort to extend the military metaphor in this verse. A specific translation of this word/phrase in BDAG indicates the idea of "civilian", which encouraged me in this particular approach.
ἵνα is not discussed.
τῷ is not discussed.
BDAG: This is an NT hapax. BDAG glosses as ‘enlist soldiers’.
LSJ: LSJ concurs.
I've translated as enlist.
BDAG: BDAG has two primary senses. The first is seemingly less common, that of ‘win favor’, ‘please’, ‘flatter’. The second more commonly used sense is that of ‘please’, ‘accomodate’. Note that the treatment in BDAG must be read in full as the broad social context of the use of ἀρέσκω (areskō) is discussed and is quite enlightening.
LSJ: LSJ concurs.
I've translated as he might please. Perhaps the "might" is a bit much, but this is the subjunctive.
Likewise, if anyone competes as an athlete, he is not crowned unless he competes lawfully.
ἐὰν is not discussed.
δὲ is not discussed.
καὶ is not discussed.
BDAG: This word occurs in the NT twice, both instances are in 2Ti 2.5. The general sense is to ‘compete’.
LSJ: LSJ concurs.
I've translated as competes as an athlete. It seemed important to bring the sense of an athletic competition into the context as that is what the use of the word implies. It is also interesting that both of the occurrences of ἀθλέω (athleō) in this verse are in the subjunctive.
τις is not discussed.
οὐ is not discussed.
BDAG: BDAG provides two senses. The first sense is that of ‘wreathe’ or ‘crown’ (as a verb, i.e., "to crown"). This sense seems to specifically denote honoring the victor in an athletic competition. The second sense is the same idea, only a bit more general. Thus, ‘honor’, ‘reward’, ‘crown’.
LSJ: LSJ, of course, traces the development of στεφανόω (stephanoō) a bit more thoroughly. But the general sense is the same.
I've translated στεφανοῦται (stephanoutai) as crowned. I could perhaps be a bit more specific and translate as crowned as the victor. That is, only the winner of the competition receives the crown. The above translation could be misread and thus misinterpreted that each who competes receives a crown.
ἐὰν is not discussed.
μὴ is not discussed.
νομίμως is not discussed.
It is necessary for the hard-working farmer to receive the first share of his crops.
τὸν is not discussed.
BDAG: BDAG lists two senses. First, that of a ‘farmer’, meaning the actual owner of the farm. The second sense is that of ‘vine-dresser’, ‘tenant farmer’; thus one who does work on a farm on a contract-like basis.
LSJ: LSJ concurs.
In the current illustration, the translation that makes the most sense is that of farmer, according to BDAG's first sense.
πρῶτον is not discussed.
τῶν is not discussed.
BDAG: The BDAG entry is extensive and will not be discussed in full. The general sense is that of ‘fruit’ or ‘crops’.
LSJ: LSJ concurs.
The context, which involves a farmer and his work, requires a translation of crops.
BDAG: BDAG provides two senses. First, that of ‘have a share in’. The second has to do with recieving possession, thus ‘receive’.
LSJ: LSJ concurs.
I've translated this as recieve the first share, though the "first" in the phrase comes from a different word in the verse.
Actively consider what I say, for the Lord will give to you understanding in all of this.
ὃ is not discussed.
γάρ is not discussed.
σοι is not discussed.
ὁ is not discussed.
BDAG: BDAG provides two major senses. The first sense is that of ‘intelligence’, ‘acuteness’, ‘shrewdness’. This sense has a few different nuances that must be examined in detail by consulting the article. The second sense is that of ‘insight’ or ‘understanding’.
LSJ: LSJ provides some interesting glosses. The second major sense seems most applicable: ‘faculty of quick comprehension’, ‘mother-wit’, ‘sagacity’.
I've translated this as understanding.
ἐν is not discussed.
Note that I've translated all of this. The "of this" is supplied, though the context really dictates it should be there to limit the scope of the word. The understanding provided isn't comprehensive across the scope of all things in existence, it is in understanding all concerning the information and application of Paul's three examples. See "An Exegetical Summary of 2 Timothy", p. 52.
Remember Jesus Christ, risen from the dead, from the seed of David, according to my gospel,
BDAG: BDAG provides two primary senses. First, ‘remember’, ‘keep in mind’, ‘think of’. This sense is split into thre parts, based on what case of noun the verb occurs with. The second sense is that of ‘retain one's memory’.
LSJ: LSJ concurs.
I've simply translated this as Remember. The call is to keep in mind what it is that Jesus has done. Consider an interesting citation from the Martyrdom of Polycarp, 19.1: "he is especially remembered by everyone". This citation is in the passive voice. Paul, however, uses the active voice (the verb is a present active imperative).
BDAG: BDAG lists thirteen senses for ἐγείρω (egeirō). They will not all be discussed here. The word ἐγείρω (egeirō) carries the sense of ‘to rise’, either to rise in power, or rise from the dead, or rise in opposition.
LSJ: LSJ concurs, for the most part.
In this instance, ἐγείρω (egeirō) carries the meaning of rise or be risen or perhaps even be resurrected. Thus my translation of risen.
ἐκ is not discussed.
BDAG: The BDAG article is extensive and will not be discussed here in full. The primary meaning is ‘dead’.
LSJ: LSJ concurs.
This citation is discussed specifically in νεκρός (nekros) B.1. The sense given there is that of dead person or corpse. So this is not speaking generally of a place from whence Jesus was risen, but rather of his human state of being -- that of being dead, a corpse.
ἐκ is not discussed.
BDAG: BDAG provides three primary senses. First, that of a literal ‘seed’ (of plants, or of semen). Second, that of ‘posterity’ or ‘descendants’, that is, the product of the seed. Thirdly is that of ‘nature’, ‘disposition’, ‘character’.
LSJ: LSJ concurs.
Though I've translated this as seed, it is in the sense of BDAG σπέρμα (sperma) 2.
BDAG: This is, of course, the Greek version of the name ‘David’.
LSJ: LSJ has no entry.
So, this whole phrase is "from the seed of David". This idea (seed of David) points back to Jesus' place in the davidic lineage.
κατὰ is not discussed.
τὸ is not discussed.
μου is not discussed.
in whom I suffer misfortune even to chains as a criminal, but the word of God has not been bound with chains.
ἐν is not discussed.
ᾧ is not discussed.
BDAG: BDAG provides two primary senses: ‘suffer misfortune’ and ‘bear hardship patiently’.
LSJ: LSJ has a few glosses: ‘to be in ill plight’, ‘be in distress’; as well as "‘suffer in’ body".
I've translated this as suffer misfortune. Paul is speaking of what he has suffered, to the point of being imprisoned (in chains) for Jesus, the one risen from the dead, who is of the seed of David.
μέχρι is not discussed.
BDAG: BDAG provides two primary senses. The first sense, however, may be taken either literally or figuratively. Literally, it could be ‘bond’, ‘fetter’, ‘chain’, thus essentially conveying the idea of ‘imprison’. A figurative example would be God releasing the world from the bonds of sin. The second primary gloss is ‘bond’ in the sense of common interest.
LSJ: LSJ concurs.
I've translated as to chains. This seems a little weird. Perhaps imprisonment would be better.
ὡς is not discussed.
BDAG: BDAG glosses as ‘criminal’ or ‘evil-doer’. This word occurs four times in the NT -- here, and three times in Luke 23.
LSJ: LSJ has a few interesting glosses: ‘doing ill’, ‘mischievous’, and ‘knavish’.
I've translated as criminal, given the imagery of being imprisoned occuring previous in the phrase.
ἀλλὰ is not discussed.
ὁ is not discussed.
τοῦ is not discussed.