KJV: But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
YLT: And thou -- thou hast followed after my teaching, manner of life, purpose, faith, long-suffering, love, endurance,
Darby: But thou hast been thoroughly acquainted with my teaching, conduct, purpose, faith, longsuffering, love, endurance,
ASV: But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience,
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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παρηκολούθησάς | have closely followed |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: παρακολουθέω Sense: to follow after. |
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μου | my |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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διδασκαλίᾳ | teaching |
Parse: Noun, Dative Feminine Singular Root: διδασκαλία Sense: teaching, instruction. |
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ἀγωγῇ | conduct |
Parse: Noun, Dative Feminine Singular Root: ἀγωγή Sense: a leading. |
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προθέσει | purpose |
Parse: Noun, Dative Feminine Singular Root: πρόθεσις Sense: a setting forth of a thing, placing of it in view, the shewbread. |
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πίστει | faith |
Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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μακροθυμίᾳ | patience |
Parse: Noun, Dative Feminine Singular Root: μακροθυμία Sense: patience, endurance, constancy, steadfastness, perseverance. |
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ἀγάπῃ | love |
Parse: Noun, Dative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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ὑπομονῇ | endurance |
Parse: Noun, Dative Feminine Singular Root: ὑπομονή Sense: steadfastness, constancy, endurance. |
Greek Commentary for 2 Timothy 3:10
First aorist active indicative of παρακολουτεω parakoloutheō for which see note on 1 Timothy 4:6. Some MSS. have perfect active παρηκολουτηκας parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, διδασκαλιαι didaskaliāi Romans 12:7; conduct, αγωγηι agōgēi old word here only in N.T.; purpose, προτεσει prothesei Romans 8:28; faith, πιστει pistei 1 Thessalonians 3:6; longsuffering, μακροτυμιαι makrothumiāi Colossians 1:11; persecutions, διωγμοις diōgmois 2 Thessalonians 1:4; sufferings, πατημασιν pathēmasin 2 Corinthians 1:6.). The two last items belong to 2 Timothy 3:11. [source]
Better, thou didst follow. See on 1 Timothy 4:6. oP. [source]
Or conduct. N.T.olxx, mostly 2nd and 3rd Macc. Often in Class., but mostly in a transitive sense, leading, conducting. [source]
See on Acts 11:23; see on Romans 9:11. In Paul, only of the divine purpose. [source]
For long -suffering, see on James 5:7. For charity rend. love, and see on Galatians 5:22. For patience, see on 2 Peter 1:6; see on James 5:7. [source]
Reverse Greek Commentary Search for 2 Timothy 3:10
Incorrect. The verb means to follow closely, and hence to trace accurately. See 2 Timothy 3:10, where Rev. reads thou didst follow for thou hast fully known. Rev. renders here having traced the course. The word occurs frequently in medical writings, and sometimes, as here, with ἀκριβῶς ,accurately. Tynd., having searched out diligently. [source]
Κρατος Kratos is old word for perfect strength (cf. κρατεω κρατιλος krateōεις πασαν υπομονην και μακροτυμιαν kratilos). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah). Unto all patience and longsuffering (υπομονη eis pāsan hupomonēn kai makrothumian). See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω Hupomonē is remaining under (μακροτυμια hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω Hupomonē is remaining under (μακροτυμια hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
Wrong. Rend., which thou hast closely followed. Comp. 2 Timothy 3:10. The verb means, primarily, to follow beside, to attend closely. In this literal sense not in N.T. To attend to or follow up, as a disease. So Plato, Rep. 406 B, παρακολουθῶν τῷ νοσήματι θανασίμῳ perpetuallytending a mortal disease. To follow up a history or a succession of incidents, as Luke 1:3. oP. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
This beautiful phrase covers one‘s whole service for Christ (1 Timothy 3:1-7). Nourished in (εντρεπομενος entrephomenos). Present passive participle of εντρεπω entrephō old verb, to nourish in, used by Plato of “nourished in the laws,” here only in the N.T. The words of the faith Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. Which thou hast followed (ηι παρηκολουτηκας hēi parēkolouthēkas). Perfect active indicative of παρακολουτεω parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι hēi (which). [source]
Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. Which thou hast followed (ηι παρηκολουτηκας hēi parēkolouthēkas). Perfect active indicative of παρακολουτεω parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι hēi (which). [source]
Perfect active indicative of παρακολουτεω parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι hēi (which). [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]