KJV: Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:
YLT: Remember Jesus Christ, raised out of the dead, of the seed of David, according to my good news,
Darby: Remember Jesus Christ raised from among the dead, of the seed of David, according to my glad tidings,
ASV: Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel:
| Μνημόνευε | Remember |
|
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: μνημονεύω Sense: to be mindful of, to remember, to call to mind. |
|
| Ἰησοῦν | Jesus |
|
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
| Χριστὸν | Christ |
|
Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
| ἐγηγερμένον | having been raised |
|
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
|
| ἐκ | out from |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| νεκρῶν | [the] dead |
|
Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
|
| ἐκ | of [the] |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| σπέρματος | seed |
|
Parse: Noun, Genitive Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
|
| Δαυίδ | of David |
|
Parse: Noun, Genitive Masculine Singular Root: Δαβίδ Sense: second king of Israel, and ancestor of Jesus Christ. |
|
| κατὰ | according to |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| τὸ | - |
|
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| εὐαγγέλιόν | gospel |
|
Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
|
| μου | my |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
Greek Commentary for 2 Timothy 2:8
Perfect passive participle of εγειρω egeirō still risen as the perfect tense shows in 1 Corinthians 15:4, 1 Corinthians 15:12-20. Predicate accusative. “Remember Jesus Christ as risen from the dead.” This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in Philemon 2:5-11. [source]
The humanity of Christ as in Romans 1:3; Philemon 2:7. According to my gospel (κατα το ευαγγελιον μου kata to euaggelion mou). Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Incorrect. Rend. remember Jesus Christ raised from the dead. Μνημόνευε rememberonly here in Pastorals: often in Paul. Ἑγείρειν to raise, very often in N.T., but only here in Pastorals. The perfect passive participle ( ἐγηγερμένον ) only here. The perfect marks the permanent condition - raised and still living. [source]
Not referring to Christ's human descent as a humiliation in contrast with his victory over death ( ἐγηγερμένον ), 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. [source]
Comp. Romans 2:16; Romans 16:25, and see 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Reverse Greek Commentary Search for 2 Timothy 2:8
. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2 Timothy 2:8), “Jesus Christ risen from the dead” They were afraid and dazzled by the glory of the scene, but the angel said, “Come, see the place where the Lord lay” Some MSS. do not have ο Κυριος ho Kurios but he is the subject of εκειτο ekeito His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb. [source]
Same phrase in Romans 2:16; 2 Timothy 2:8. Not a book, but Paul‘s message as here set forth. The preaching (το κηρυγμα to kērugma). The proclamation, the heralding. Of Jesus Christ Objective genitive, “about Jesus Christ.” Revelation (αποκαλυπσιν apokalupsin). “Unveiling.” Of the mystery Once unknown, but now revealed. Kept in silence (σεσιγημενου sesigēmenou). Perfect passive participle of σιγαω sigaō to be silent, state of silence. Through times eternal Associative instrumental case, “along with times eternal” (Robertson, Grammar, p. 527). See note on 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 2:10. [source]
Dative of the articular participle of δυναμαι dunamai See similar idiom in Ephesians 3:20. To stablish (στηριχαι stērixai). First aorist active infinitive of στηριζω stērizō to make stable. According to my gospel Same phrase in Romans 2:16; 2 Timothy 2:8. Not a book, but Paul‘s message as here set forth. The preaching (το κηρυγμα to kērugma). The proclamation, the heralding. Of Jesus Christ Objective genitive, “about Jesus Christ.” Revelation (αποκαλυπσιν apokalupsin). “Unveiling.” Of the mystery Once unknown, but now revealed. Kept in silence (σεσιγημενου sesigēmenou). Perfect passive participle of σιγαω sigaō to be silent, state of silence. Through times eternal Associative instrumental case, “along with times eternal” (Robertson, Grammar, p. 527). See note on 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 2:10. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
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 (2 Timothy 2:8) which stimulates to endurance of sufferings for the gospel. [source]