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Therefore [ουν] . In view of what has been said in the previous chapter. Be strong [ενδυναμου] . In Paul, Romans 4:20; Ephesians 6:10; Philippians 4:13. Lit. be strengthened inwardly.
In the grace [εν τη χαριτι] . Grace is the inward source of strength. Comp. the association of grace and strength in 2 Corinthians 12:9.
Among many witnesses [δια πολλων μαρτυρων] . Dia through the medium of, and therefore in the presence of.
Commit [παραθου] . As a trust or deposit [παραθηκη] . See on chapter 2 Timothy 1:12, 2 Timothy 1:14. In Paul only 1 Corinthians 10:27.
Faithful [πιστοις] . Not believing, but trusty, as appears from the context. See on 1 John 1:9; Revelation 1:5; Revelation 3:14.
Able [ικανοι] . In Pastorals only here. Very common in Luke and Acts : a few times in Paul. See on many, Romans 14:23.
Endure hardness [συνκακοπαθησον] . Comp. chapter 2 Timothy 1:8. A. V. verse fails to give the force of sun with. Rend. suffer hardship with me. Soldier [στρατιωτης] . Only here in Pastorals. o P. Frequent in Acts.
That warreth [στρατευομενος] . Better, when engaged in warfare. Rev. no soldier on service. In Paul, 1 Corinthians 9:7; 2 Corinthians 10:3. In Pastorals only here and 1 Timothy 1:18.
Entangleth himself [εμπλεκεται] . Only here and 2 Peter 2:20 (see note). This has been made an argument for clerical celibacy.
In the affairs of this life [ταις του βιου πραγματιαις] . Better, affairs of life. Not as A. V. verse implies, in contrast with the affairs of the next life, but simply the ordinary occupations of life. In N. T., biov means either means of subsistence, as Mark 12:44; Luke 8:43; 1 John 3:17; or course of life, as Luke 8:14. Biov P o.
Him who hath chosen him to be a soldier [τω στρατολογησαντι] . N. T. o. o LXX Better, enrolled him as a soldier.
Strive for masteries [αθλη] . N. T. o. o LXX Paul uses ajgwnizesqai (see 1 Corinthians 9:25), which appears also in 1 Timothy 4:10; 1 Timothy 6:12; 2 Timothy 4:7. For masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Rom. crowns were the highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by the army which he had saved from a siege or from a shameful capitulation. It was woven of grass which grew on the spot, and was also called corona graminea. The corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier who first climbed the rampart of the enemy 's camp.
Is he not crowned [ου στεφανουται] . The verb only here and Hebrews 2:7, Hebrews 2:9. For stefanov crown, see on Revelation 2:9; Revelation 4:4; 1 Peter 5:4. Paul has stefanon labein, 1 Corinthians 9:25.
Lawfully [νομιμως] . Past o. See 1 Timothy 1:8. According to the law of military service which requires him to abandon all other pursuits. So the law of the ministerial office requires that the minister shall not entangle himself with secular pursuits. If he fulfills this requirement, he is not to trouble himself about his worldly maintenance, for it is right that he should draw his support from his ministerial labor : nay, he has the first right to its material fruits.
The husbandman that laboreth [τον κοπιωντα γεωργον] . The verb implies hard. wearisome toil. See on 1 Thessalonians 1:3; 1 Thessalonians 5:12. Gewrgov Husbandman, only here in Pastorals. o P. See on John 14:1.
Must be first partaker [δει πρωτον - μεταλαμβανειν] . Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Metalambanein to partake, o P, and only here in Pastorals. Paul uses metecein. See 1 Corinthians 9:10, 1 Corinthians 9:12; x. 17, 21, 30.
Consider [νοει] . Better, understand.
And the Lord give thee understanding [δωσει γαρ ο κυριος συνεσιν] . More correctly, for the Lord shall give. 134 For sunesin understanding, see on Mark 12:33; Luke 2:47; Colossians 1:9.
Remember that Jesus Christ - was raised, etc. Incorrect. Rend. remember Jesus Christ raised from the dead. Mnhmoneue remember, only here in Pastorals : often in Paul. Egeirein to raise, very often in N. T., but only here in Pastorals. The perfect passive participle [εγηγερμενον] only here. The perfect marks the permanent condition - raised and still living. Of the seed of David. Not referring to Christ 's human descent as a humiliation in contrast with his victory over death [εγηγερμενον] , but only marking his human, visible nature along with his glorified nature, and indicating that in both aspects he is exalted and glorified. See the parallel in Romans 1:3, Romans 1:4, which the writer probably had in mind, and was perhaps trying to imitate. It is supposed by some that the words Jesus Christ - seed of David were a part of a confessional formula.
According to my gospel. Comp. Romans 2:16; Romans 16:25, and see 1 Corinthians 14:1; 1 Corinthians 2:0 Gal 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11.
Wherein I suffer trouble [εν ω κακοπαθω] . Wherein refers to the gospel. Kakopaqein only here, chapter 2 Timothy 4:5, and James 5:13. LXX, John 4:10.
As an evildoer [ως κακουργος] . Only here and in Luke. Better, malefactor. The meaning is technical. Comp. Luke 23:32, Luke 23:33, Luke 23:39. Unto bonds [μεχρι δεσμων] . Comp. Philippians 2:8, mecri qanatou unto death : Hebrews 12:4, mecriv aimatov unto blood. Const. with I suffer trouble But the word of God is not bound [αλλα ο λογος του θεου ου δεδεται] . Nevertheless, although I am in bonds, the gospel which I preach will prevail in spite of all human efforts to hinder it. Word of God often in Paul. In Pastorals, 1 Timothy 4:5; Titus 2:5. Bound, in Paul metaphorically, as here, Romans 7:2; 1 Corinthians 7:27, 1 Corinthians 7:39.
Therefore [δια τουτο] . Because I know that God is carrying on his work.
That they may also [ινα και αυτοι] . More correctly, they also may, etc. Also, as well as myself.
Obtain the salvation [σωτηριας τυχωσιν] . The phrase N T. o. Paul has peripoihsiv swthriav obtaining of salvation, 1 Thessalonians 5:9. Which is in Christ Jesus. The phrase salvation which is in Christ Jesus, N. T. For other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 1 Timothy 3:13; 2 Timothy 1:1, 2 Timothy 1:9, 2 Timothy 1:13; 2 Timothy 2:3, 2 Timothy 2:15.
With eternal glory [μετα δοξης αιωνιου] . The phrase eternal glory ony here and 1 Peter 5:10. Paul has aijwnion barov doxhv eternal weight of glory, 2 Corinthians 4:17. Glory here is the eternal reward of Christians in heaven.
It is a faithful saying. Better, faithful is the saying. See on 1 Timothy 1:15. It refers to what precedes - the eternal glory of those who are raised with Christ verse 8) which stimulates to endurance of sufferings for the gospel.
For [γαρ] . Faithful is the saying that the elect shall obtain salvation with eternal glory, for if we be dead, etc. 136 The following words to the end of verse 12 may be a fragment of a hymn or confession, founded on Romans 6:8; Romans 8:17.
If we be dead with him [ει συναπεθανομεν] . A. V. misses the force of the aorist. Better, if we died, etc. Comp. Romans 6:8; Colossians 2:20. For the verb, comp. Mark 14:31; 2 Corinthians 7:3.
If we suffer we shall also reign with him [ει υπομενομεν, και συνβασιλευσομεν] . For suffer, rend. endure. Sunbasileuein to reign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5.
If we deny him he also will deny us [ει αρνησομεθα. κακεινος αρνησεται ημας] . The verb P o. Him must be supplied. The meaning of the last clause is, will not acknowledge us as his own. Comp. Luke 9:26; Matthew 10:33.
If we believe not [ει απιστουμεν] . Better, are faithless or untrue to him. Comp. Romans 3:3. In Pastorals only here.
Faithful [πιστος] . True to his own nature, righteous character, and requirements, according to which he cannot accept as faithful one who has proved untrue to him. To do this would be to deny himself.
Put them in remembrance [υπομιμνησκε] . o P. See on uJpomnhsin reminding, chapter. i. 5.
Charging [διαμαρτυρομενος] . In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple marturesqai in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12 (note); Ephesians 4:17.
Before God [ενωπιον του θεου] . See on 1 Timothy 5:4.
Strive about words [λογομαχειν] . N. T. o. o LXX, o Class. Comp. logomaciav disputes of words, 1 Timothy 6:4, and see 1 Corinthians 4:20.
To no profit (ejp' ouJuden crhsimon). Lit. to nothing useful. Ep' ouJuden, o P. He uses eijv kenon to no purpose. See 2 Corinthians 6:1; Galatians 2:2; Philippians 2:16; 1 Thessalonians 3:5. Crhsimov useful, N. T. o. To the subverting [επι καταστροφη] . Epi does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Katastrofh subversion, transliterated into catastrophe, only here and 2 Peter 2:6. In LXX of the destruction or overthrow of men or cities. Katastrefein to overturn, Matthew 21:12; Mark 11:15; Acts 14:16, cit. Paul uses kaqairesiv pulling down, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10
:2 Timothy 2:0_15 2 Timothy 2:15Study [σπουδασον] . Originally, make haste. In Paul, Galatians 2:10; Ephesians 4:3 (note); 1 Thessalonians 2:17.
To shew thyself approved [σεαυτον δοκιμον παραστησαι] .
Parasthsai, better, present. In Pastorals only here and chapter 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; Romans 16:2; Ephesians 5:27. Dokimon approved, only here in Pastorals, five times by Paul. See on James 1:12. On dokimh approvedness, Romans 5:4; and on dokimazein to approve on test, 1 Peter 1:7.
A workman [εργατης] . In Paul, 2 Corinthians 11:13; Philippians 3:2. In Pastorals, 1 Timothy 5:18.
That needeth not to be ashamed [ανεπαισχυντον] . N. T. o. o LXX, o Class. Lit. not made ashamed, as Philippians 1:20. A workman whose work does not disgrace him.
Rightly dividing [ορθοτομουντα] . N. T. o. o Class. In LXX, Proverbs 3:6; Proverbs 11:5; both times in the sense of directing the way. From ojrqov straight and temnein to cut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare. The thought is that the minister of the gospel is to present the truth rightly, not abridging it, not handling it as a charlatan (see on 2 Corinthians 2:17), not making it a matter of wordy strife verse 14), but treating it honestly and fully, in a straightforward manner. Various homiletic fancies have been founded on the word, as, to divide the word of truth, giving to each hearer what he needs : or, to separate it into its proper parts : or, to separate it from error : or, to cut straight through it, so that its inmost contents may be laid bare. Others, again, have found in it the figure of dividing the bread, which is the office of the household steward; or of dividing the sacrificial victims; or of cutting a straight furrow with the plough.
Shun [περιιστασο] . P o. In Pastorals, here and Titus 3:9. Originally, to place round; to stand round. In the middle voice, to turn one's self about, as for the purpose of avoiding something : hence, avoid, shun. Often in Class., but in this sense only in later Greek.
Profane and vain babblings [βεβηλους κενοφωνιας] . For profane, see on 1 Timothy 1:9. Vain is superfluous, being implied in babblings. For babblings, see on 1 Timothy 6:20. Babble is a word of early origin, an imitative word, formed on the efforts of a young child to speak, and having its counterparts in many languages. It appears very early in English, as in Piers Plowman :
"And so I bablede on my bedes." Vis. 2487.
Bacon : "Who will open himself to a blab or a babbler ?" Ess. vi
Shakespeare : "Leave thy vain bibble babble." Twelfth 10 4 2.
They will increase [προκοψουσιν] . See on Romans 13:12, and Galatians 1:14.
Ungodiness [ασεβειας] . The opposite of eujsebeia godliness, for which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; Romans 11:26, cit.
Will eat [νομην εξει] . Lit. will have pasturage, and sO grow. Nomh purov a spreading of fire : a sore is said nomhn poieisqai to spread. Comp. Acts 4:17, dianemhqh spread, of the influence of the miracle of Peter, from the same root, nemein to distribute or divide; often of herdsmen, to pasture. Nomh only here and John 10:9 Canker [γαγγραινα] . Transliterated into gangrene. An eating sore; a cancer. N. T. o. o LXX Comp. Ovid :
"Solet immedicabile cancer Serpere, et illaesas vitiatis addere partes." Metam. 2 826
Have erred [ηστοχησαν] . See on 1 Timothy 1:6.
The resurrection [αναστασιν] . Only here in Pastorals.
Nevertheless [μεντοι] . Mostly in John. o P. Only here in Pastorals. The foundation of God standeth sure [ο στερεος θεμελιος του θεου εστηκεν] . Wrong. Stereov sure is attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N. T. o. Qemeliov foundation is an adjective, and liqov stone is to be supplied. It is not to be taken by metonymy for oijkia house verse 20), but must be interpreted consistently with it, 137 and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By; ' the sure foundation of God "is meant the church, which is" the pillar and stay of the truth "(1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of" the sound teaching "(1 Timothy 1:10), which is" according to godliness "(1 Timothy 6:3), and which is deposited in it." The mystery of godliness "is intrusted to it (1 Timothy 3:16). Its servants possess" the mystery of the faith "(1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as" the chief corner - stone. "In Ephesians 2:20, the church is built" upon the foundation of the apostles and prophets, "with Christ as the corner - stone, and grows into a" holy temple [ναον] in the Lord. " Here, the church itself is the foundation, and the building is conceived as a great dwelling - house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17. Stereov firm only here, Hebrews 5:12, Hebrews 5:14, and 1 Peter 5:9 (note). %Esthken standeth, in contrast with overthrow verse 18).
Seal [σφραγιδα] . Mostly in Revelation. Only here in Pastorals. In Paul, Romans 4:11; 1 Corinthians 9:2. Used here rather in the sense of inscription or motto. Comp. Deuteronomy 6:9; Deuteronomy 11:20; Revelation 21:14. There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the church. The two go together. The purity of the church is indispensable to its security.
The Lord knoweth them that are his [εγνω κυριος τους οντας αυτου] . The first inscription : God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For egnw knoweth, see on Galatians 4:9. Them that are his, his ejklektoi chosen; see verse 10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9; Revelation 17:14. Not, however, in any hard, predestinarian sense. 138 Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27.
Let every one that nameth the name of Christ depart from iniquity. The second inscription, concerning the purity of the church. For of Christ rend. of the Lord [κυριου] . Onomazwn nameth, only here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11 : to pronounce a name as having a special virtue, as in incantation. as Acts 19:13 : to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 14:20; Romans 1:0 Cor. v. 11; Isaiah 26:13. For onoma name, see on 1 Thessalonians 1:12. Aposthtw ajpo ajdikiav depart from iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God 's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philippians 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be "carried out" (Philippians 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philippians 3:10; Philippians 4:1-7; Ephesians 4:13-16, Ephesians 4:22 ff.; Colossians 2:6, Colossians 2:7.
But the church embraces a variety of characters. Unrighteous men steal into it. So, in a great household establishment there are vessels fit only for base uses.
House [οικια] . As qemeliov foundation indicates the inward, essential character of the church, oijkia exhibits its visible, outward aspect. The mixed character of the church points to its greatness [μεγαλη] .
Vessels [σκευη] . See on Matthew 12:29; Mark 3:27; Acts 9:15; Acts 27:17; 1 Peter 3:7.
Of wood and of earth [ξυλινα και οστρακινα] . Xulinov wooden only here and Revelation 9:20. Ostrakinov of baked clay, only here and 2 Corinthians 4:7 (note). Comp. the different metaphor, 1 Corinthians 3:12. Some to honor and some to dishonor. After Romans 9:21.
Purge [εκκαθαρη] . Only here and 1 Corinthians 5:7. The meaning is, separate himself from communion with.
From these [απο τουτων] . From such persons as are described as; 'vessels "unto dishonor." Some attempt to relieve the awkwardness of this figure by referring these to persons mentioned in vv. 16, 17. Unto honor [εις τιμην] . Const. with vessel, not with sanctified. Sanctified [ηγιασμενον] . Comp. 1 Timothy 4:5. Set al art to noble and holy uses, as belonging to God. See on aJgiasmov sanctification, Romans 6:19. For agiov holy, see on 1 Timothy 5:10.
Meet [ευχρηστον] . From euj well and crasqai to use. Hence, easy to make use of, useful. The A. V. meet, is fit, suitable. Rend. serviceable. In contrast with to no profit, verse 14. See Philippians 1:11, where the contrast with acrhstov useless is brought out. Only here, chapter 2 Timothy 4:11, Philippians 1:11.
For the master's use [τω δεσποτη] . Use is superfluous. Rend. for the master. The master of the household. See on 1 Timothy 6:1.
Prepared [ητοιμασμενον] . In Paul, 1 Corinthians 2:9; Philippians 1:22. Only here in Pastorals. Comp. Titus 3:1.
Every good work. The phrase in Paul, 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17. In Pastorals, 1 Timothy 5:10; 2 Timothy 3:17; Titus 1:16; Titus 3:1.
Youthful lusts [νεωτερικας επιθυμιας] . Newterikov youthful, N. T. o. For ejpiqumia desire, lust, see on Mark 4:19; 1 Thessalonians 4:5. Such counsel from Paul to Timothy seems strange.
Follow [διωκε] . Pursue. Stronger than follow. A favorite word with Paul to denote the pursuit of moral and spiritual ends. See Romans 9:30, Romans 9:31; Romans 12:13; Romans 1:0 Cor. xiv.. 1; Philippians 3:12.
Peace [ειρηνην] . Not a distinct virtue in the list, but a consequence of the pursuit of the virtues enumerated. Const. with with them that call, etc. For peace with diwkein pursue, see Romans 14:19; Hebrews 12:14, and Psalms 34:14, cit. 1 Peter 3:11.
Call on the Lord [επικαλουμενων τον κυριον] . A Pauline phrase, only here in Pastorals. See Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. See also Acts 2:21; Acts 9:14; Acts 22:16.
Out of a pure heart [εκ καθαρας καρδιας] . Const. with call on the Lord. The phrase, 1 Timothy 1:5; 1 Peter 1:22. Comp. Matthew 5:8.
Foolish [μωρας] . In Pastorals only here and Titus 3:9. Mwrov means dull, sluggish, stupid : applied to the taste, flat, insipid : comp. mwranqh have lost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. afrwn, 1 Corinthians 14:36.
Unlearned [απαιδευτους] . Rev. ignorant is better; but the meaning at bottom is undisciplined : questions of an untrained mind, carried away with novelties : questions which do not proceed from any trained habit of thinking.
Questions [ζητησεις] . Better, questionings. See on 1 Timothy 6:4. Avoid [παραιτου] . See on 1 Timothy 4:7 Better, refuse or decline. Gender [γεννωσι] . Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philippians 1:10; Galatians 4:24.
The servant of the Lord [δουλον κυριου] . The teacher or other special worker in the church. Comp. Titus 1:1; Rom. i. l; Galatians 1:10; Philippians 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body : see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Jude 1:2:8; to David, Psalms 77:70.
Must not [ου δει] . Moral obligation.
Gentle [ηπιον] . Only here and 1 Thessalonians 2:7 (note).
Apt to teach, patient [διδακτικον, ανεξικακον] . Didaktikov apt to teach, only here and 1 Timothy 3:2 (note). Anexikakia forbearing, N. T. o. Anexikakia forbearance Wisd. 2 19. Rend. Forbearing.
In meekness [εν πραυτητι] . A Pauline word, only here in Pastorals, But comp. praupaqia, 1 Timothy 6:11 (note). Const. With instruction. Instructing [παιδευοντα] . See on 1 Timothy 1:20. Better, correcting!.
Those that oppose themselves [τους αντιδιατιθεμενους] . N. T. o LXX Class. only late Gleek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ajntiqeseiv oppositions (1 Timothy 6:20); =gainsayers (ajntilegontev Titus 1:9). Paul 's word is ajntikeisqai to oppose : see 1 Corinthians 16:9; Galatians 5:17; Philippians 1:28; 2 Thessalonians 2:4.
Repentance [μετανοιαν] . Only here in Pastorals. See on repent) Matthew 3:2.
To the acknowledging of the truth [εις επιγνωσιν αληθειας] . More correctly, the knowledge. The formula Past o. See 1 Timothy 2:4 (note); 2 Timothy 3:7. For eijv unto after metanoia repentance, see Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10.
May recover themselves [ανανηψωσιν] . Lit. may return to soberness. N. T. o. See on be sober, 1 Thessalonians 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 14:34.
Out of the snare of the devil [εκ της του διαβολου παγιδος] . Comp. Psalms 124:7. The phrase snare of the devil, only here and 1 Timothy 3:7 (note). The metaphor is mixed; return to soberness out of the snare of the devil.
Who are taken captive [εζωγρημενοι] . Or, having been held captive. Only here and Luke 5:10 (note on thou shalt catch!.
By him [υπ αυτου] . The devil.
At his will [εις τοεκεινου θελημα] . Better, unto his will : that is, to do his (God 's) will.
The whole will then read : "And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God 's will."
The text of this work is public domain.
Vincent, Marvin R. DD. "Commentary on 2 Timothy 2". "Vincent's Word Studies in the New Testament". https://www.studylight.org/
the First Week of Advent