KJV: Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
YLT: sure, nevertheless, hath the foundation of God stood, having this seal, 'The Lord hath known those who are His,' and 'Let him depart from unrighteousness -- every one who is naming the name of Christ.'
Darby: Yet the firm foundation of God stands, having this seal, The Lord knows those that are his; and, Let every one who names the name of the Lord withdraw from iniquity.
ASV: Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of the Lord depart from unrighteousness.
Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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μέντοι | Nevertheless |
Parse: Conjunction Root: μέντοι Sense: but yet, nevertheless, howbeit. |
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στερεὸς | the firm |
Parse: Adjective, Nominative Masculine Singular Root: στερεός Sense: strong, firm, immovable, solid, hard, rigid. |
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θεμέλιος | foundation |
Parse: Noun, Nominative Masculine Singular Root: θεμέλιον Sense: laid down as a foundation, the foundation (of a building, wall, city). |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἕστηκεν | stands |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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σφραγῖδα | seal |
Parse: Noun, Accusative Feminine Singular Root: σφραγίς Sense: a seal. |
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ταύτην | this |
Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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Ἔγνω | Knows |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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Κύριος | [the] Lord |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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τοὺς | those |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ὄντας | being |
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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αὐτοῦ | His |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ἀποστήτω | Let depart |
Parse: Verb, Aorist Imperative Active, 3rd Person Singular Root: ἀφίστημι Sense: to make stand off, cause to withdraw, to remove. |
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ἀδικίας | iniquity |
Parse: Noun, Genitive Feminine Singular Root: ἀδικία Sense: injustice, of a judge. |
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πᾶς | everyone |
Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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ὀνομάζων | naming |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ὀνομάζω Sense: to name. |
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ὄνομα | name |
Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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Κυρίου | of the Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
Greek Commentary for 2 Timothy 2:19
Strong adversative, “however.” [source]
Old adjective, solid, compact, in N.T. only here, 1 Peter 5:9; Hebrews 5:12, Hebrews 5:14. See στερεωμα stereōma in Colossians 2:5. For τεμελιος themelios see note on 1 Corinthians 3:11; Romans 15:20; 1 Timothy 6:19. Cf. εδραιωμα hedraiōma in 1 Timothy 3:15. Seal (σπραγις sphragis). See 1 Corinthians 9:2; Romans 4:11. Knoweth Timeless aorist active indicative of γινωσκω ginōskō Quotation from Numbers 16:5. Let every one depart (αποστητω πας apostētō pās). Paraphrase of Numbers 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of απιστημι aphistēmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah. [source]
See 1 Corinthians 9:2; Romans 4:11. [source]
Timeless aorist active indicative of γινωσκω ginōskō Quotation from Numbers 16:5. Let every one depart (αποστητω πας apostētō pās). Paraphrase of Numbers 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of απιστημι aphistēmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah. [source]
Paraphrase of Numbers 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of απιστημι aphistēmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah. [source]
Mostly in John. oP. Only here in Pastorals. [source]
Wrong. Στερεὸς sureis attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o Θεμέλιος foundationis an adjective, and λίθος stoneis to be supplied. It is not to be taken by metonymy for οἰκία house(2 Timothy 2:20), but must be interpreted consistently with it, 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 ( ναὸν ) 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. Στερεός firmonly here, Hebrews 5:12, Hebrews 5:14, and 1 Peter 5:9(note). Ἕστηκεν standethin contrast with overthrow (2 Timothy 2:18). [source]
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. [source]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly 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 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom 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. Philemon 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” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]
Reverse Greek Commentary Search for 2 Timothy 2:19
Σπραγις Sphragis is old word for the seal placed on books (Revelation 5:1), for a signet-ring (Revelation 7:2), the stamp made by the seal (2 Timothy 2:19), that by which anything is confirmed (1 Corinthians 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and “the faith which he had while in uncircumcision” This idiom may be God‘s purpose (contemplated result) as in εις το λογιστηναι eis to logisthēnai below, or even actual result (so that he was) as in Romans 1:20. Though they be in uncircumcision Simply, “of those who believe while in the condition of uncircumcision.” [source]
The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare Galatians 4:9; 1 John 4:7, 1 John 4:8, 1 John 4:16; 2 Timothy 2:19. Γινώσκω in New-Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John 2:24, John 2:25; 1 Corinthians 2:8; 1 John 4:8. In John the relation itself is expressed by the verb. John 17:3, John 17:25; 1 John 5:20; 1 John 4:6; 1 John 2:3, 1 John 2:4, 1 John 2:5. [source]
Loving God (condition of first class again) is the way to come to know God. It is not certain whether ουτος houtos refers to the man who loves God or to God who is loved. Both are true. God knows those that are his (2 Timothy 2:19; Exodus 33:12). Those who know God are known of God (Galatians 4:9). We love God because he first loved us (1 John 4:19). But here Paul uses both ideas and both verbs. Εγνωσται Egnōstai is perfect passive indicative of γινωσκω ginōskō an abiding state of recognition by God sets the seal of his favour on the one who loves him. So much for the principle. [source]
Rather corrects the first statement, have known God, which might seem to attach too much to human agency in attaining the knowledge of God. The divine side of the process is thrown into the foreground by are known, etc. Known does not mean approved or acknowledged, but simply recognized. Saving knowledge is doubtless implied, but is not expressed in the word. The relation of knowledge between God and his sons proceeds from God. The Galatians had not arrived at the knowledge of God by intuition nor by any process of reasoning. “God knew them ere they knew him, and his knowing them was the cause of their knowing him” (Eadie). Comp. 1 Corinthians 13:12; 2 Timothy 2:19; Matthew 7:23. Dean Stanley remarks that “our knowledge of God is more his act than ours.” If God knows a man, that fact implies an activity of God which passes over to the man, so that he, as the subject of God's knowledge, comes into the knowledge of God. In N.T. γινώσκειν often implies a personal relation between the knower and the known, so that knowledge implies influence. See 1 Corinthians 2:8; John 1:10; John 2:24; John 17:3. For a parallel to this interchange between the active and the passive, see Philemon 3:12. [source]
See on John 3:33; see on Revelation 22:10. Sealed with the assurance of the Holy Spirit. Romans 8:16; 2 Corinthians 1:22; 2 Timothy 2:19. [source]
Only here in the New Testament. See on 1 Peter 5:9. The kindred adjective στερεός solidoccurs 2 Timothy 2:19; Hebrews 5:12; 1 Peter 5:9; and the verb στερεόω tomake solid, Acts 3:7; Acts 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up: your solid front, close phalanx. The verb is found in this sense in the Apocrypha, Ezekiel href="/desk/?q=eze+13:5&sr=1">Ezekiel 13:5, where the noun has the sense of stronghold: “They stood not ἐν στερέωματι inthe stronghold.” So Psalm 17:2, “The Lord is my strength;” stronghold or bulwark. The firmament, Genesis 1:6; Ezekiel 1:22. In Esther 9:22, of the confirmation of a letter. [source]
Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Final clause with ινα hina and second perfect active subjunctive of οιδα oida to know. How men ought (πως δει pōs dei). “How it is necessary for thee” (supply σε se more naturally than τινα tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
“Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Compare 2 Timothy 2:19; and the kindred verb στερεόω , to strengthen (Acts 3:7, Acts 3:16; Acts 16:5). Paul, in Colossians 2:5, uses a cognate noun, στερέωμα , evidently as a military metaphor: “Beholding your order ( τάξιν , compare ἀντιτάσσεται , 1 Peter 5:5) and your solid front or close phalanx ” ( στερέωμα )It might be difficult to find, on the whole, a better rendering than steadfast, yet it falls a little short of the meaning. Steadfast is Anglo-Saxon, stede, a place, andfaest, fast; and hence means firm in its place; but στερεοὶ conveys also the sense of compactness, compact solidity, and is appropriate, since a number of individuals are addressed and exhorted to withstand the onset of Satan as one compacted body. Στερεός implies solidity in the very mass and body of the thing itself; steadfastness, mere holding of place. A rock is στερεός , firm, solid; but a flexible weed with its tough roots resisting all efforts to pull it up, may be steadfast. The exhortation is appropriate from Peter, the Rock. [source]
Locative case πιστει pistei Στερεος Stereos is old adjective for solid like a foundation (2 Timothy 2:19).The same sufferings (τα αυτα των πατηματων ta auta tōn pathēmatōn). An unusual construction with the genitive rather than the usual τα αυτα πατηματα ta auta pathēmata perhaps as Hofmann suggests, “the same tax of sufferings” (“the same things in sufferings”). Probably this is correct and is like Xenophon‘s phrase in the Memorabilia (IV. 8. 8), τα του γηρως επιτελεισται ta tou gērōs epiteleisthai (to pay the tax of old age).Are accomplished Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
Instrumental case of σπραγις sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Diminutive of βιβλος biblos but no longer so used, βιβλαριδιον biblaridion occurring instead (Revelation 10:2).Written (γεγραμμενον gegrammenon). Perfect passive predicate participle of γραπω graphō and on the back (εσωτεν και οπιστεν esōthen kai opisthen). “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν opisthen), and so was an οπιστογραπον opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point.Sealed Perfect passive predicate participle of κατασπραγιζω katasphragizō old compound (perfective use of κατα kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα sphragisin hepta). Instrumental case of σπραγις sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Perfect passive predicate participle of κατασπραγιζω katasphragizō old compound (perfective use of κατα kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα sphragisin hepta). Instrumental case of σπραγις sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]