The Meaning of 2 Timothy 3:1 Explained

2 Timothy 3:1

KJV: This know also, that in the last days perilous times shall come.

YLT: And this know thou, that in the last days there shall come perilous times,

Darby: But this know, that in the last days difficult times shall be there;

ASV: But know this, that in the last days grievous times shall come.

KJV Reverse Interlinear

This  know  also,  that  in  the last  days  perilous  times  shall come. 

What does 2 Timothy 3:1 Mean?

Study Notes

know
Apostasy, Summary: Apostasy, "falling away," is the act of professed Christians who deliberately reject revealed truth
(1) as to the deity of Jesus Christ, and
(2) redemption through His atoning and redeeming sacrifice 1 John 4:1-3 ; Philippians 3:18 ; 2 Peter 2:1 . Apostasy differs from error concerning truth, which may be the result of ignorance Acts 19:1-6 or heresy, which may be due to the sphere of Satan 2 Timothy 2:25 ; 2 Timothy 2:26 both of which may consist with true faith. The apostate is perfectly described in 2 Timothy 4:3 ; 2 Timothy 4:4 . Apostates depart from the faith, but not from the outward profession of Christianity 2 Timothy 3:5 . Apostate teachers are described in; 2 Timothy 4:3 ; 2 Peter 2:1-19 ; Judges 1:4 ; Judges 1:8 ; Judges 1:11-13 ; Judges 1:16 .
Apostasy in the church, as in Israel Isaiah 1:5 ; Isaiah 1:6 ; Isaiah 5:5-7 is irremediable, and awaits judgment; 2 Thessalonians 2:10-12 ; 2 Peter 2:17 ; 2 Peter 2:21 ; Judges 1:11-15 ; Revelation 3:14-16 .

Verse Meaning

Paul had given Timothy some instruction concerning the apostasy of the last days in his first epistle ( 1 Timothy 4:1-3). Now he gave much more. The "last days" refers to the days preceding the Lord"s return for His own (i.e, the Rapture). [1] They are "last" not because they are few but because they are the final days of the present age. In another sense the entire inter-advent age constitutes the last days (cf. Hebrews 1:2). [2] Timothy was already in the last days, but they would continue and grow worse. These times would be "difficult" for all, especially faithful Christians. A list of19 specific characteristics of these days follows.

Context Summary

2 Timothy 3:1-9 - A Dark Picture Of Evil Men
The last days of the present age are to be black and sorrowful. Sinful rejection of Christ will come to a head. We must not be misled by the wide-spread profession of the forms of religion; this may co-exist with the rankest apostasy. When women are conscious of sins against God, society, and themselves, they are very liable to the seduction of false teachers, who promise peace and condone impurity.
Tares and wheat grow together unto the harvest. The devil has always set himself to counterfeit God's handiwork: the Holy City by Babylon; the Son of man by the man of sin; blessedness by the worldling's giddy merriment. Thus the Egyptian conjurers repeated the miracles of Moses by resorting to sleight of hand. So there is a pure gospel and a specious mimicry of it. Wait for the inevitable unfoldings of God's purpose. Time will show what is true and what is false. In the meantime, examine yourselves whether ye be in the faith. [source]

Chapter Summary: 2 Timothy 3

1  Paul advises Timothy of the difficult times to come;
6  describes the enemies of the truth;
10  explains unto him his own example;
16  and commends the holy Scriptures;

Greek Commentary for 2 Timothy 3:1

Know this [τουτο γινωσκε]
See note on 1 Corinthians 11:3; Philemon 1:12. [source]
In the last days [εν εσχαταις ημεραις]
See note on James 5:3 and 1 Timothy 4:1. Grievous (χαλεποι — chalepoi). Hard. See Ephesians 5:16. Shall come Future middle of ενιστημι — enistēmi (intransitive use), old verb, to stand on or be at hand, as in 2 Thessalonians 2:2. [source]
Grievous [χαλεποι]
Hard. See Ephesians 5:16. [source]
Shall come [ενστησονται]
Future middle of ενιστημι — enistēmi (intransitive use), old verb, to stand on or be at hand, as in 2 Thessalonians 2:2. [source]
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d Comp. the beginning of Philemon href="/desk/?q=phm+1:12&sr=1">Philemon 1:12; and θέλω δὲ ὑμᾶς εἰδέναι Iwould you should know, 1 Corinthians 11:3. [source]
In the last days [ἐπ ' ἐσχάταις ἡμέραις]
The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ inthe last season, 1 Peter 1:5: ἐπ ' ἐσχάτου τῶν χρόνων atthe last of the times, 1 Peter 1:20: ἐπ ' ἐσχάτου χρόνου atthe last time, Judges 1:18: ἐπ ' ἐσχάτων τῶν ἡμερῶν atthe last of the days, 2 Peter 3:3: ἐν ὑστέροις καιροῖς inthe latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Hebrews 1:2; James 5:3. [source]
Perilous times [καιροὶ χαλεποί]
Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Matthew 12:1; see on Acts 1:17. [source]
Shall come [ἐνστήσονται]
Or will set in. Mostly in Paul. Only here in Pastorals. See on Galatians 1:4. [source]

Reverse Greek Commentary Search for 2 Timothy 3:1

Luke 1:3 Having had perfect understanding [παρηκολουθηκότι]
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]
Luke 14:28 Whether he hath wherewith to complete it [ει εχει εις απαρτισμον]
If he has anything for completion of it. Απαρτισμον — Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω — apartizō to finish off (απ — ap - and αρτιζω — artizō like our articulate), to make even or square. Cf. εχηρτισμενος — exērtismenos in 2 Timothy 3:17. [source]
Luke 14:28 Sit down [κατισας]
Attitude of deliberation.First (πρωτον — prōton). First things first. So in Luke 14:31.Count Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος — psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην — tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω — daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον — Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω — apartizō to finish off (απ — ap - and αρτιζω — artizō like our articulate), to make even or square. Cf. εχηρτισμενος — exērtismenos in 2 Timothy 3:17. [source]
Luke 14:28 Count [πσηπιζει]
Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος — psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην — tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω — daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον — Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω — apartizō to finish off (απ — ap - and αρτιζω — artizō like our articulate), to make even or square. Cf. εχηρτισμενος — exērtismenos in 2 Timothy 3:17. [source]
Luke 3:19 Reproved [ελεγχομενος]
Present passive participle of ελεγχω — elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος — elegchos means proof (Hebrews 11:1) and ελεγμος — elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω — ponosclass="normal greek">οπταλμος πονηρος — poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
John 5:47 Writings [γράμμασιν]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER-
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The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER-
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It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER-
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[source]

John 15:20 Remember [μνημονευετε]
Present active imperative of μνημονευω — mnēmoneuō old verb from μνημων — mnēmōn in John again in John 16:4, John 16:21. See John 13:16 for this word. If they persecuted me Condition of first class. They certainly did persecute (first aorist active of διωκω — diōkō to chase like a wild beast like the Latin persequor, our “persecute”) Jesus (John 5:16). They will persecute those like Jesus. Cf. John 16:33; Mark 10:30; Luke 21:12; 1 Corinthians 4:12; 2 Corinthians 4:9; Galatians 4:29; 2 Timothy 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, “if they kept my word” The world does praise the word of Jesus, but dreads to follow it. [source]
John 5:47 His writings [τοις εκεινου γραμμασιν]
Dative case with πιστυετε — pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα — Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι — agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα — hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι — hai hagiai graphai Γραπη — Graphē is used also for a single passage (Mark 12:10), but βιβλιον — biblion for a book or roll (Luke 4:17) or βιβλος — biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις — hoi grammateis) made copies according to the letter (κατα το γραμμα — kata to gramma). [source]
John 7:15 Marvelled [εταυμαζον]
Picturesque imperfect active of ταυμαζω — thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα — Grammata old word from γραπω — graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω — manthanō with μη — mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
Acts 21:5 Accomplished [ἐξαρτίσαι]
Only here and 2 Timothy 3:17, where it is used in the sense of equip or furnish. [source]
Acts 13:50 Stirred up a persecution [επηγειραν διωγμον]
First aorist active indicative of επεγειρω — epegeirō old verb, but in the N.T. only here and Acts 14:2. Paul seems to allude to this persecution in 2 Timothy 3:11 “persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured.” Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2 Corinthians 11:26). He was thrice beaten with rods Second aorist active indicative of εκβαλλω — ekballō forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now! [source]
Acts 13:50 The chief men of the city [τους πρωτους της πολεως]
Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other “foremost” men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. Stirred up a persecution (επηγειραν διωγμον — epēgeiran diōgmon). First aorist active indicative of επεγειρω — epegeirō old verb, but in the N.T. only here and Acts 14:2. Paul seems to allude to this persecution in 2 Timothy 3:11 “persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured.” Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2 Corinthians 11:26). He was thrice beaten with rods (τρις εραβδιστην — tris erhabdisthēn 2 Corinthians 11:25) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. So “they cast them out of their borders” (εχεβαλον αυτους απο των οριων αυτων — exebalon autous apo tōn horiōn autōn). Second aorist active indicative of εκβαλλω — ekballō forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now! [source]
Acts 14:8 At Lystra [εν Λυστροις]
Neuter plural as in Acts 16:2; 2 Timothy 3:11 while feminine singular in Acts 14:6, Acts 14:21; Acts 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (Acts 13:8-18) shows how they got a real hearing among these rude heathen. [source]
Acts 14:20 Stood round about him [κυκλωσαντων αυτον]
Genitive absolute with first aorist active participle of κυκλοω — kukloō old verb from κυκλος — kuklos (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2 Timothy 3:11). But Paul suddenly (apparently a miraculous recovery) rose up (αναστας — anastas) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. [source]
Acts 14:22 To continue in the faith [εμμενειν τηι πιστει]
To remain in with locative, old verb. It is possible that πιστις — pistis here has the notion of creed as Paul uses it later (Colossians 1:23 with επιμενω — epimenō 1 Timothy 5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. We must (δει ημας — dei hēmās). It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες — parakalountes (infinitive of indirect command, εμμενειν — emmenein but οτι δει — hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
Acts 14:22 We must [δει ημας]
It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες — parakalountes (infinitive of indirect command, εμμενειν — emmenein but οτι δει — hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
Acts 16:1 Timothy [Τιμοτεος]
Apparently a native of Lystra (“there,” εκει — ekei), his Hebrew mother named Eunice and grandmother Lois (2 Timothy 1:5) and his Greek father‘s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2 Timothy 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark‘s place. Probably Timothy was about eighteen years of age, a convert of Paul‘s former visit a few years before (1 Timothy 1:2) and still young twelve years later (1 Timothy 4:12). Paul loved him devotedly (1 Timothy 1:3; 1 Timothy 5:23; 2 Timothy 3:15; Philemon 2:19.). It is a glorious discovery to find a real young preacher for Christ‘s work. [source]
Acts 20:32 I commend [παρατιτεμαι]
Present middle indicative of παρατιτημι — paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου — tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 20:32 Which is able to build up [τωι δυναμενωι οικοδομησαι]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 21:5 That we had accomplished the days [εχαρτισαι ημας τας ημερας]
First aorist active infinitive of εχαρτιζω — exartizō to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and 2 Timothy 3:17. Finish the exact number of days (seven) of Acts 20:4. The accusative of general reference ημας — hēmās is the usual construction and the infinitive clause is the subject of εγενετο — egeneto We departed and went on our journey Sharp distinction between the first aorist active participle εχελτοντες — exelthontes (from εχερχομαι — exerchomai to go out) and the imperfect middle επορευομετα — eporeuometha from πορευω — poreuō (we were going on). [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
-DIVIDER-
[source]

Romans 13:12 Is far spent [προέκοψεν]
The A.V. gives a variety of renderings to this verb. Luke 2:52, increased; Galatians 1:14, profited; 2 Timothy 3:9, proceed; 2 Timothy 3:13, wax. The word originally means to beat forward or lengthen out by hammering. Hence to promote, and intransitively to go forward or proceed. [source]
Romans 15:4 For our learning [εις την ημετεραν διδασκαλιαν]
“For the instruction of us.” Objective sense of possessive pronoun ημετερος — hēmeteros See Matthew 15:9 and note on 2 Timothy 3:16 for διδασκαλιαν — didaskalian (from διδασκω — didaskō to teach). We might have hope (την ελπιδα εχωμεν — tēn elpida echōmen). Present active subjunctive of εχω — echō with ινα — hina in final clause, “that we might keep on having hope.” One of the blessed uses of the Scriptures. [source]
Galatians 3:10 Continueth - in [ἐμμένει]
The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which he goes. Comp. continue in the faith, Acts 14:22; in the covenant, Hebrews 13:9; in the things which thou hast learned, 2 Timothy 3:14. [source]
Galatians 1:12 Of man [παρὰ ἀνθρώπου]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
Galatians 1:4 Out of this present evil world [ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
Galatians 1:14 I advanced [προεκοπτον]
Imperfect active again of προκοπτω — prokoptō old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, Romans 13:12; 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. Paul was a brilliant pupil under Gamaliel. See Philemon 3:4-6. He was in the lead of the persecution also. [source]
Ephesians 6:4 In the chastening and admonition of the Lord [εν παιδειαι και νουτεσιαι του κυριου]
Εν — En is the sphere in which it all takes place. There are only three examples in the N.T. of παιδεια — paideia old Greek for training a παις — pais (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary). It is possible, as Thayer gives it, that this is the meaning here in Ephesians 6:4. In 2 Timothy 3:16 adults are included also in the use. In Hebrews 12:5, Hebrews 12:7, Hebrews 12:11 the narrower sense of “chastening” appears which some argue for here. At any rate νουτεσια — nouthesia (from νουσ τιτημι — noustithēmi), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1 Corinthians 10:11; Titus 3:10. [source]
Colossians 1:11 According to the might of his glory [κατα το κρατος της δοχης αυτου]
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]
Colossians 1:11 Unto all patience and longsuffering [υπομονη]
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]
1 Thessalonians 3:3 We are appointed [κείμεθα]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
1 Thessalonians 2:3 Not of error [ουκ εκ πλανης]
This word is same as πλαναω — planaō to lead astray (2 Timothy 3:13) like Latin errare. Passive idea of error here rather than deceit. That is seen in nor in guile “This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day” (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual. [source]
1 Thessalonians 1:1 Timothy []
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]
1 Timothy 6:11 Man of God [ἄνθρωπε θεοῦ]
The phrase only in Pastorals. Comp 2 Timothy 3:17. Not an official designation. [source]
1 Timothy 4:8 Profiteth little [πρὸς ὀλίγον ἐστὶν ὠφέλιμος]
Lit. is profitable for a little. The phrase πρὸς ὀλίγον only here and James 5:14. In the latter passage it means for a little while. Comp. Hebrews 12:10, πρὸς ὀλίγας ἡμέρας for a few days. According to some, this is the meaning here; but against this is the antithesis πρὸς πάντα unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Ὡφέλιμος usefulor profitable, only in Pastorals. Comp. 2 Timothy 3:16; Titus 3:8. olxx. [source]
1 Timothy 4:6 Whereunto thou hast attained [ᾗ παρηκολούθηκας]
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]
1 Timothy 5:18 The Scripture [ἡ γραφή]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
1 Timothy 4:15 Profiting [προκοπὴ]
Better, advance or progress. Only here and Philemon 1:12. The verb προκόπτειν in 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. In lxx, see 2 Maccabees 8:8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting ( κόπτω ) a way before ( πρὸ ) an army, and so furthering its advance. The opposite is ἐγκόπτειν to cut into, throw obstacles in the way, and so hinder. See Galatians href="/desk/?q=ga+5:7&sr=1">Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. [source]
1 Timothy 4:1 In the latter times [ἐν ὑστέροις καιροῖς]
The phrase only here. For καιρός particularseason or juncture, see on Matthew 12:1; see on Acts 1:7. Not the same as ἐν ἐσχάταις in the last days, 2 Timothy 3:1, which denotes the period closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as “the latter days.” [source]
1 Timothy 3:9 In a pure conscience [ἐν καθαρᾷ συνειδήσει]
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]
1 Timothy 1:9 Righteous [δικαίῳ]
Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Timothy 2:22; 2 Timothy 3:16. This appears from the way in which the opposite of righteous is described in the next clause. [source]
1 Timothy 1:13 Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:10 The sound doctrine [τῇ ὑγιαινούσῃ διδασκαλίᾳ]
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]
1 Timothy 3:13 A good standing [βατμον καλον]
Late word from βαινω — bainō in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν — pollēn parrēsian). A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). In the faith which is in Christ Jesus Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
1 Timothy 3:13 In the faith which is in Christ Jesus [εν πιστει τηι εν Χριστωι Ιησου]
Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
1 Timothy 4:6 The words of the faith [τοις λογοις της πιστεως]
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]
1 Timothy 4:6 Which thou hast followed [ηι παρηκολουτηκας]
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]
1 Timothy 4:8 Profitable [ωπελιμος]
Another old word (from ωπελεω — ōpheleō to help, to profit), in N.T. only here, Titus 3:8; 2 Timothy 3:16. For a little (προς ολιγον — pros oligon). “For little.” Probably extent in contrast to προς παντα — pros panta (for all things), though in James 4:14 it is time “for a little while.” Which now is “The now life.” Of that which is to come (της μελλουσης — tēs mellousēs). “Of the coming (future) life.” [source]
1 Timothy 1:13 Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 4:6 Thou shalt be a good minister of Christ Jesus [καλος εσηι διακονος Χριστου Ιησου]
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]
1 Timothy 6:10 The love of money [η πιλαργυρια]
Vulgate, avaritia. Common word (from πιλαργυρος — philarguros 2 Timothy 3:12, and that from πιλοσ αργυρος — philosβουλομενοι πλουτειν — arguros), only here in N.T. Refers to 1 Timothy 6:9 (ριζα παντων των κακων — boulomenoi ploutein). [source]
1 Timothy 6:11 O man of God [ω αντρωπε τεου]
In N.T. only here and 2 Timothy 3:17, there general and here personal appeal to Timothy. Cf. Deuteronomy 33:1; 1 Samuel 2:27. [source]
2 Timothy 4:2 Reprove [ἔλεγξον]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
2 Timothy 3:16 For doctrine [πρὸς διδασκαλίαν]
Better, teaching. Comp. to make thee wise, 2 Timothy 3:15. [source]
2 Timothy 2:21 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. [source]
2 Timothy 3:10 Didst follow [παρηκολουτησας]
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]
Titus 3:1 To be ready unto every good work [ετοιμος]
Pauline phrase (2 Corinthians 9:8; 2 Timothy 2:21; 2 Timothy 3:17), here adjective hetoimos (2 Corinthians 9:5), there verb. [source]
Titus 1:9 Convince [ἐλέγχειν]
Better, convict. See on John 3:20, and see on ἐλεγμὸν , 2 Timothy 3:16. [source]
Titus 3:8 Profitable [ὠφέλιμα]
Pastoolxx. Comp. 1 Timothy 4:8; 2 Timothy 3:16. [source]
Titus 1:5 Left I thee in Crete [απελειπον σε εν Κρητηι]
This is the imperfect active of απολειπω — apoleipō though MSS. give the aorist active also Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with ινα — hina) of επιδιορτοω — epidiorthoō to set straight (ορτοω — orthoō) thoroughly (δια — dia) in addition (επι — epi), a clean job of it. The things that were wanting “The things that remain.” See note on 2 Timothy 3:13; Luke 18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it “of present defects” in Cretan character. And appoint (και καταστησηις — kai katastēsēis). Final clause still and first aorist active subjunctive of κατιστημι — kathistēmi the word used in Acts 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, κατα πολιν — kata polin distributive use of κατα — kata). This is a chief point in the επιδορτωσις — epidorthōsis (White). Elders See note on 1 Timothy 3:2; 1 Timothy 4:14. As I gave thee charge (ως εγω σοι διεταχαμην — hōs egō soi dietaxamēn). First aorist (constative) middle imperative of διατασσω — diatassō clear reference to previous personal details given to Titus on previous occasions. [source]
Titus 1:5 The things that were wanting [τα λειποντα]
“The things that remain.” See note on 2 Timothy 3:13; Luke 18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it “of present defects” in Cretan character. And appoint (και καταστησηις — kai katastēsēis). Final clause still and first aorist active subjunctive of κατιστημι — kathistēmi the word used in Acts 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, κατα πολιν — kata polin distributive use of κατα — kata). This is a chief point in the επιδορτωσις — epidorthōsis (White). Elders See note on 1 Timothy 3:2; 1 Timothy 4:14. As I gave thee charge (ως εγω σοι διεταχαμην — hōs egō soi dietaxamēn). First aorist (constative) middle imperative of διατασσω — diatassō clear reference to previous personal details given to Titus on previous occasions. [source]
Hebrews 13:9 With divers and strange doctrines [διδαχαῖς ποικίλαις καὶ ξέναις]
For “doctrines” rend. “teachings.” These teachings represent various phases of one radical error - the denial of Jesus's messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer's mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching. Comp. Galatians 1:6-9. For ποικίλαις see on 2 Timothy 3:16. [source]
Hebrews 12:5 Chastening [παιδείας]
Mostly in Hebrews. See on Ephesians 6:4, and see on 2 Timothy 3:16. [source]
Hebrews 13:21 Make you perfect [καταρτισαι]
First aorist active optative of καταρτιζω — katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
Hebrews 11:1 Now faith is [εστιν δε πιστις]
He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι — Hupostasis is a very common word from Aristotle on and comes from υπο — huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον — elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω — elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
Hebrews 13:9 Be not carried away [μη παραπερεστε]
Prohibition with μη — mē and present passive imperative of παραπερω — parapherō old verb to lead along (Judges 1:12), to carry past (Mark 14:36), to lead astray as here. By divers and strange teachings For ποικιλος — poikilos (many coloured) see Hebrews 2:4. Χενος — Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. That the heart be established by grace Present passive infinitive of βεβαιοω — bebaioō (from βαινω — bainō) to make stable with the instrumental case χαριτι — chariti (by grace) and the accusative of general reference How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God‘s grace in Christ. That occupied themselves “That walked” in the ritualistic Jewish rules about meats. Were not profited First aorist passive indicative of ωπελεω — ōpheleō to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses. [source]
1 Peter 1:5 Unto a salvation [εις σωτηριαν]
Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 To be revealed [αποκαλυπτηναι]
First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 In the last time [εν καιρωι εσχατωι]
This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 Are guarded [προυρουμενους]
Present (continuous process) passive articular Intermediate agency (δια — dia), the immediate being (εν — en in, by) God‘s power.Unto a salvation Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 2:19 If a man endureth griefs [ει υοπερει τις λυπας]
Condition of first class with ει — ei and present active indicative of υποπερω — hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη — lupē (grief).For conscience toward God (δια συνειδησιν τεου — dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω — paschō and the common adverb αδικως — adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
2 Peter 1:16 Cunningly devised [σεσοφισμένοις]
Only here and 2 Timothy 3:15, in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed by human cleverness ( σοφία )Compare feigned words, 2 Peter 2:3. [source]
2 Peter 1:16 Cunningly devised fables [σεσοπισμενοις μυτοις]
Associative instrumental case of μυτος — muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω — sophizō old word (from σοπος — sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν — egnōrisamen humin). First aorist active indicative of γνωριζω — gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]

What do the individual words in 2 Timothy 3:1 mean?

This however realize that in [the] last days will be present times difficult
Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί

Τοῦτο  This 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
γίνωσκε  realize 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐσχάταις  [the]  last 
Parse: Adjective, Dative Feminine Plural
Root: ἔσχατος  
Sense: extreme.
ἡμέραις  days 
Parse: Noun, Dative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἐνστήσονται  will  be  present 
Parse: Verb, Future Indicative Middle, 3rd Person Plural
Root: ἐνίστημι  
Sense: to place in or among, to put in.
καιροὶ  times 
Parse: Noun, Nominative Masculine Plural
Root: καιρός  
Sense: due measure.
χαλεποί  difficult 
Parse: Adjective, Nominative Masculine Plural
Root: χαλεπός  
Sense: hard to do, to take, to approach.