The Meaning of 2 Timothy 3:8 Explained

2 Timothy 3:8

KJV: Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

YLT: and, even as Jannes and Jambres stood against Moses, so also these do stand against the truth, men corrupted in mind, disapproved concerning the faith;

Darby: Now in the same manner in which Jannes and Jambres withstood Moses, thus these also withstand the truth; men corrupted in mind, found worthless as regards the faith.

ASV: And even as Jannes and Jambres withstood Moses, so do these also withstand the truth. Men corrupted in mind, reprobate concerning the faith.

KJV Reverse Interlinear

<3739> Now  as  Jannes  and  Jambres  withstood  Moses,  so  do  these  also  resist  the truth:  men  of corrupt  minds,  reprobate  concerning  the faith. 

What does 2 Timothy 3:8 Mean?

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 3:8

Like as [ον τροπον]
“In which manner.” Adverbial accusative and incorporation of the antecedent τροπον — tropon into the relative clause. [source]
Jannes and Jambres [Ιαννης και Ιαμβρης]
Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν — antestēsan). Second aorist active (intransitive) of αντιστημι — anthistēmi to stand against, “they stood against” (with dative Μωυσει — Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται — anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια — gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω — kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω — diaphtheirō The accusative νουν — noun is retained in the passive. Reprobate (αδοκιμοι — adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
Withstood [αντεστησαν]
Second aorist active (intransitive) of αντιστημι — anthistēmi to stand against, “they stood against” (with dative Μωυσει — Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται — anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια — gunaikaria above. [source]
Corrupted in mind [κατεπταρμενοι τον νουν]
Perfect passive participle of καταπτειρω — kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω — diaphtheirō The accusative νουν — noun is retained in the passive. Reprobate (αδοκιμοι — adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
Reprobate [αδοκιμοι]
See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
As [ὃν τρόπον]
The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, Exodus 7:22. [source]
Of corrupt minds [κατεφθαρμένοι τὸν νοῦν]
Better, corrupted in mind. The verb, N.T.oComp. διεφθαρμένων τὸν νοῦν corruptedin mind, 1 Timothy 6:5. [source]
Reprobate [ἀδόκιμοι]
In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27. [source]

Reverse Greek Commentary Search for 2 Timothy 3:8

Romans 7:23 The law of my mind [τῷ νόμῳ τοῦ νοός μου]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER-
-DIVIDER-
He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER-
-DIVIDER-
Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER-
-DIVIDER-
It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]

1 Corinthians 9:27 And bring it into bondage [και δουλαγωγω]
Late compound verb from δουλαγωγος — doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως — mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι — genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27 After that I have preached to others [αλλοις κηρχας]
First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27 I myself should be rejected [αυτος αδοκιμος γενωμαι]
Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Timothy 6:5 Of corrupt minds [διεφθαρμένων τὸν νοῦν]
More correctly, corrupted in mind. The verb not common in N.T. In Paul only 2 Corinthians 4:16. Only here in Pastorals. Διαφθορά corruptiononly in Acts. Comp. κατεφθαρμένοι τὸν νοῦν corruptedin mind, 2 Timothy 3:8. [source]
1 Timothy 1:19 Concerning faith have made shipwreck [περὶ τὴν πίστιν ἐναυάγησαν]
Better, “concerning the faith made shipwreck.” For a similar use of περὶ concerningsee Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Philemon 2:23). Ναυαγεῖν tomake shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings. [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]
2 Timothy 4:15 Greatly withstood [λίαν ἀντέστη]
Comp. 2 Timothy 3:8, and Galatians 2:11. This may refer to the occurrences at Ephesus (Acts 19:33), or to Alexander's attitude during Paul's trial. The former is more probable. Λίαν greatlynot in Paul, except in the compound ὑπερλίαν , 2 Corinthians 11:5; 2 Corinthians 12:11. Only here in Pastorals. Mostly in Synoptic Gospels. [source]
2 Timothy 4:15 Withstood [αντεστη]
Second aorist active indicative of αντιστημι — anthistēmi “stood against my words.” See note on 2 Timothy 3:8; Galatians 2:11. [source]
Titus 1:16 Reprobate [ἀδόκιμοι]
See on Romans 1:28; see on 1 Corinthians 9:27, and comp. 2 Timothy 3:8. The phrase reprobate unto every good work, N.T.onosupersub. [source]
Titus 2:7 In all things [περὶ πάντα]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]
Jude 1:9 Michael the archangel []
Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Judges 1:9, Judges 1:14, Judges 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called “The Assumption of Moses,” the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words “the Lord rebuke thee” are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deuteronomy 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22. [source]
Jude 1:9 Concerning the body of Moses [περι του Μωυσεως σωματος]
Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts. [source]
Jude 1:9 Contending with the devil [τωι διαβολωι διακρινομενος]
Present middle participle of διακρινω — diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι — diabolōi he disputed Imperfect middle of διαλεγομαι — dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος — peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω — tolmaō), to bring against him” (second aorist active infinitive of επιπερω — epipherō).A railing accusation (κρισιν βλασπημιας — krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν — blasphēmon krisin Peter also has παρα κυριωι — para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω — epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]

What do the individual words in 2 Timothy 3:8 mean?

By which way now Jannes and Jambres opposed Moses so also these oppose the truth men being depraved - in mind disqualified regarding the faith
ὃν τρόπον δὲ Ἰάννης καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ ἄνθρωποι κατεφθαρμένοι τὸν νοῦν ἀδόκιμοι περὶ τὴν πίστιν

ὃν  By  which 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
τρόπον  way 
Parse: Noun, Accusative Masculine Singular
Root: τρόπος  
Sense: a manner, way, fashion.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Ἰάννης  Jannes 
Parse: Noun, Nominative Masculine Singular
Root: Ἰάννης  
Sense: he and Jambres, were two Egyptian magicians who in the presence of Pharaoh imitated the miracles of Aaron in order to destroy his influence with the king.
Ἰαμβρῆς  Jambres 
Parse: Noun, Nominative Masculine Singular
Root: Ἰαμβρῆς  
Sense: he and Jannes, were two Egyptian magicians who in the presence of Pharaoh imitated the miracles of Aaron in order to destroy his influence with the king.
ἀντέστησαν  opposed 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀνθίστημι  
Sense: to set one’s self against, to withstand, resist, oppose.
Μωϋσεῖ  Moses 
Parse: Noun, Dative Masculine Singular
Root: Μωσεύς 
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
οὕτως  so 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
οὗτοι  these 
Parse: Demonstrative Pronoun, Nominative Masculine Plural
Root: οὗτος  
Sense: this.
ἀνθίστανται  oppose 
Parse: Verb, Present Indicative Middle, 3rd Person Plural
Root: ἀνθίστημι  
Sense: to set one’s self against, to withstand, resist, oppose.
ἀληθείᾳ  truth 
Parse: Noun, Dative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
ἄνθρωποι  men 
Parse: Noun, Nominative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
κατεφθαρμένοι  being  depraved 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural
Root: καταφθείρω  
Sense: to corrupt, deprave.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
νοῦν  in  mind 
Parse: Noun, Accusative Masculine Singular
Root: νοῦς  
Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining.
ἀδόκιμοι  disqualified 
Parse: Adjective, Nominative Masculine Plural
Root: ἀδόκιμος  
Sense: not standing the test, not approved.
περὶ  regarding 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
πίστιν  faith 
Parse: Noun, Accusative 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.