KJV: The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
YLT: may the Lord give kindness to the house of Onesiphorus, because many times he did refresh me, and of my chain was not ashamed,
Darby: The Lord grant mercy to the house of Onesiphorus, for he has often refreshed me, and has not been ashamed of my chain;
ASV: The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain;
| Δῴη | May grant |
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Parse: Verb, Aorist Optative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| ἔλεος | mercy |
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Parse: Noun, Accusative Neuter Singular Root: ἔλεος Sense: mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them. |
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| Κύριος | Lord |
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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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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ὀνησιφόρου | of Onesiphorus |
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Parse: Noun, Genitive Masculine Singular Root: Ὀνησίφορος Sense: the name of a certain Christian in 2 Ti. |
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| οἴκῳ | household |
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Parse: Noun, Dative Masculine Singular Root: οἶκος Sense: a house. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| πολλάκις | often |
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Parse: Adverb Root: πολλάκις Sense: often, frequently. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀνέψυξεν | he refreshed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναψύχω Sense: to cool again, to cool off, recover from the effects of heat. |
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| ἅλυσίν | chain |
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Parse: Noun, Accusative Feminine Singular Root: ἅλυσις Sense: a chain, bond by which the body or any part of it (hands, feet) is bound. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐπαισχύνθη | he was ashamed of |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἐπαισχύνομαι Sense: to be ashamed. |
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Greek Commentary for 2 Timothy 1:16
The phrase nowhere else in the N.T. Second aorist active optative of διδωμι didōmi the usual form being δοιη doiē This is the usual construction in a wish about the future. [source]
The same phrase in 2 Timothy 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 2 Timothy 1:18. For he oft refreshed me (οτι πολλακις με ανεπσυχεν hoti pollakis me anepsuxen). First aorist active indicative of αναπσυχω anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. Was not ashamed of my chain Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη epaischunthē f0). [source]
First aorist active indicative of αναπσυχω anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. [source]
Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη epaischunthē f0). [source]
Mentioned again, 2 Timothy 4:19. [source]
N.T.oSeveral times in lxx; often in Class. Ἁνάψυξις refreshing Acts 3:19; and καταψύχειν tocool, Luke 16:24. Originally to cool; to revive by fresh air. [source]
Once in Paul, Ephesians 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt. ix. 74; Eurip. Orest. 984. Mark 5:4is not decisive. [source]
Reverse Greek Commentary Search for 2 Timothy 1:16
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
Rather, Whosoever is ashamed as in Mark 8:38. The first aorist passive subjunctive in an indefinite relative clause with αν an The passive verb is transitive here also. This verb is from επι epi and αισχυνη aischunē shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews 12:2). The man at the feast who had to take a lower seat did it with shame (Luke 14:9). Paul is not ashamed of the Gospel (Romans 1:16). Onesiphorus was not ashamed of Paul (2 Timothy 1:16). [source]
Final particle with αν an and the aorist active subjunctive ελτωσιν elthōsin (come) and not “when” as the Authorized Version has it. Some editors put this clause in Acts 3:20 (Westcott and Hort, for instance). Seasons of refreshing (καιροι αναπσυχεως kairoi anapsuxeōs). The word αναπσυχις anapsuxis (from αναπσυχω anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.” [source]
Definitely turn to God in conduct as well as in mind. That your sins may be blotted out (προς το εχαλιπτηναι υμων τας αμαρτιας pros to exaliphthēnai humōn tas hamartias). Articular infinitive (first aorist passive of εχαλειπω exaleiphō to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Colossians 2:14) with the accusative of general reference and with προς pros and the accusative to express purpose. That so Final particle with αν an and the aorist active subjunctive ελτωσιν elthōsin (come) and not “when” as the Authorized Version has it. Some editors put this clause in Acts 3:20 (Westcott and Hort, for instance). Seasons of refreshing (καιροι αναπσυχεως kairoi anapsuxeōs). The word αναπσυχις anapsuxis (from αναπσυχω anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.” [source]
The word αναπσυχις anapsuxis (from αναπσυχω anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.” [source]
Second aorist active optative (Koiné{[28928]}š form for older δοιη doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
In Colossians 1:9 ινα hina is preceded by αιτουμενοι aitoumenoi but here the sub-final use depends on the general idea asking in the sentence. The form δωιη dōiē is a late Koiné{[28928]}š optative (second aorist active) for the usual δοιη doiē It occurs also in 2 Thessalonians 3:16; Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18 in the text of Westcott and Hort. Here B 63 read δωι dōi (like John 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense This use of the volitive optative with ινα hina after a primary tense is rare, but not unknown in ancient Greek. A spirit of wisdom and revelation (πνευμα σοπιας και αποκαλυπσεως pneuma sophias kai apokalupseōs). The Revised Version does not refer this use of πνευμα pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. In the knowledge of him In the full knowledge of Christ as in Colossians. [source]
“For which mystery” of the gospel (Ephesians 6:19). Πρεσβευω Presbeuō is an old word for ambassador (from πρεσβυς presbus an old man) in N.T. only here and 2 Corinthians 5:20. Paul is now an old man Paul will wear a chain at the close of his life in Rome (2 Timothy 1:16). [source]
Second aorist active optative (Koiné{[28928]}š) of διδωμι didōmi not δωηι dōēi (subjunctive). So also Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John 14:27). [source]
Profit-bringer. Comp. 2 Timothy 1:16. One of the punning names so common among slaves. Comp. Chresimus, Chrestus, Onesimus, Symphorus, all of which signify useful or helpful. [source]
First aorist (ingressive) passive subjunctive (in prohibition) of επαισχυνομαι epaischunomai old word, to be ashamed. Again in 2 Timothy 1:16 without augment See Romans 1:16; Romans 6:21. “Do not become ashamed” (as he had not). [source]
For the old word μαρτυριον marturion see note on 1 Corinthians 1:6; 1 Corinthians 2:1. Paul probably has in mind the saying of Jesus preserved in Mark 8:38 (Luke 9:26). See also 2 Timothy 2:12. His prisoner (τον δεσμιον αυτου ton desmion autou). As in Philemon 1:12; Philemon 1:1, Philemon 1:9; Ephesians 3:1; Ephesians 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in 2 Timothy 1:16; 2 Timothy 2:9. Suffer hardship with First aorist active imperative of the double compound συνκακοπατεω sunkakopatheō first known use and in N.T. only here and 2 Timothy 2:3 (in eccles. writers). But κακοπατεω kakopatheō to suffer evil, is old verb (2 Timothy 2:9; 2 Timothy 4:5). Paul is fond of compounds of συν sun Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint According to the power of God (κατα δυναμιν τεου kata dunamin theou). Given by God (2 Corinthians 6:7). [source]
As in Philemon 1:12; Philemon 1:1, Philemon 1:9; Ephesians 3:1; Ephesians 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in 2 Timothy 1:16; 2 Timothy 2:9. [source]
Second aorist active optative in wish for the future again as in 2 Timothy 1:16. Find mercy from the Lord (Jesus) as he found me. [source]
Paul‘s friends now back in Ephesus, no longer in Rome (Romans 16:3). See note on 2 Timothy 1:16 for the house of Onesiphorus. [source]
The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves. The same idea was expressed by other names, as Chresimus, Chrestus (useful ); Onesiphorus (profit-bringer, 2 Timothy 1:16); Symphorus (suitable ). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel. Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. The master's power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She replies: “So then a slave is a man, is he! 'He has done nothing,' you say. Granted. I command it. Let my pleasure stand for a reason” (vi., 219). Martial records an instance of a master cutting out a slave's tongue. The old Roman legislation imposed death for killing a plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand. [source]
Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews 2:11; Mark 8:28, Mark 8:38; Romans 1:16; 2 Timothy 1:8, 2 Timothy 1:16. [source]
As in Revelation 9:1.A great chain (αλυσιν μεγαλην halusin megalēn). Paul wore a αλυσις halusis (alpha privative and λυω luō to loose) in Rome (2 Timothy 1:16, as did Peter in prison in Jerusalem (Acts 12:6).In his hand “Upon his hand,” ready for use. See επι epi with the genitive in Revelation 1:20. [source]
Paul wore a αλυσις halusis (alpha privative and λυω luō to loose) in Rome (2 Timothy 1:16, as did Peter in prison in Jerusalem (Acts 12:6). [source]