More correctly, will turn aside. The passive has a middle sense. For fables see on 1 Timothy 1:4.

See on 1 Thessalonians 5:6, and see on ἀνανήψωσιν recover, 2 Timothy 2:26.

Endure afflictions (κακοπάθησον)

Or suffer hardship. See on 2 Timothy 2:9, and comp. 2 Timothy 4:5.

Of an evangelist (εὐαγγελιστοῦ)

Here, Acts 21:8 and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13, Acts 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi).

Make full proof of thy ministry (τὴν διακονίαν σου πληροφόρησον)

Better, fulfill or fully perform. In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντες τὴν διακονίαν having fulfilled their ministration, Acts 12:25 : ἐπλήρου τὸν δρόμον was fulfilling his course, Acts 13:25, and τὸν δρόμον I have finished the course, 2 Timothy 4:7. For διακονίαν ministry, see on 1 Timothy 1:12.

I, emphatic contrast with σὺ thou, 2 Timothy 4:5. Already. What he is now suffering is the beginning of the end. Σπένδεσθαι to be poured out as a libation, only here and Philippians 2:17 (note). In the active voice quite often in lxx.

Departure (ἀναλύσεως)

N.T.o. olxx. Comp. ἀναλῦσαι to depart, Philippians 1:23. The figure is explained by some of loosing a ship from its moorings; by others of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. 2 Corinthians 5:1, and Clement of Rome, ad 1 Corinthians 44:"Blessed are the presbyters who have gone before, seeing that their departure (ἀνάλυσιν) was fruitful and ripe."

For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philippians 1:27, Philippians 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11 ff.

Course (δρόμον)

Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philippians 2:16; Philippians 3:12-14.

I have kept the faith (τὴν πίστιν τετήρηκα)

The phrase N.T.o. For τηρεῖν to keep, see on 1 Timothy 5:22; see on 1 Timothy 6:14.

Lit. as to what remains. Λοιπὸν or τὸ λοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13 : or for the rest, besides, as 1 Thessalonians 4:1 (note); 2 Thessalonians 3:1.

There is laid up (ἀπόκειται)

Or laid away. In Pastorals only here. In Paul, see Colossians 1:5 (note). Luke 19:20 of the pound laid up in a napkin.

A crown of righteousness (ὃ τῆς δικαιοσύνης στέφανος)

The phrase N.T.o. See on στεφανοῦται is crowned, 2 Timothy 2:5. Rend. the crown.

Judge (κριτής)

Comp. 2 Timothy 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12.

Shall give (ἀποδώσει)

Most frequent in Synoptic Gospels. It may mean to give over or away, as Matthew 27:58; Acts 5:8; Hebrews 12:16 : or to give back, recompose, as here, Matthew 6:4, Matthew 6:6, Matthew 6:18; Romans 2:6.

At that day (ἐν ἐκείνῃ τῇ ἡμέρᾳ)

See on 2 Timothy 1:12.

That love his appearing (τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ)

For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.o. Some have interpreted appearing as Christ's first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philippians 3:20; Hebrews 9:28.

Earnestly endeavor. See on 2 Timothy 2:15, and comp. 2 Timothy 1:3. Do diligence and give diligence (2 Peter 1:10) are old English phrases. So Chaucer:

"And night and day dide ever his diligence

Hir for to please."

Manciple's T. 141.

"And ech of hem doth al his diligence

To doon un-to the feste reverence."

Clerke's T. 195

A contraction of Demetrius or Demarchus. He is mentioned Colossians 4:13 and Plm 1:24. It is supposed that he was a Thessalonian. On leaving Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in Colossians 4:14 (comp. "Luke the beloved physician") may be a shadow of Demas's behavior mentioned here, in case Colossians was written later than 2ndTimothy.

Hath forsaken (ἐγκατέλειπεν)

In Pastorals here and 2 Timothy 4:16. See on 2 Corinthians 4:9. The compounded preposition ἐν indicates a condition or circumstances in which one has been left, as the common phrase left in the lurch. Comp. Germ. im Stiche.

Having loved (ἀγαπήσας)

The participle is explanatory, because he loved.

This present world (τὸν νῦν αἰῶνα)

See on 1 Timothy 6:17. Contrast love his appearing, 2 Timothy 4:8.

Crescens (Κρήσκης)

N.T.o. Unknown.

Galatia (Γαλατίαν)

Most probably Galatia. See Introd. to Galatians. Eusebius (H. E. iii. 4) says: "Paul testifies that Crescens was sent to Gaul (Γαλλίαν)." Tischendorf adopts this reading.

Dalmatia (Δαλματίαν)

continued...

See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5, Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14 and Plm 1:24.

Take (ἀναλαβὼν)

In N.T. mostly in Acts. See on Acts 23:31, and comp. Acts 20:13, Acts 20:14.

Mark

Mentioned Colossians 4:10; Plm 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2ndTimothy.

Profitable for the ministry (εὔχρηστος εἰς διακονίαν)

Ἑύχρηστος profitable, only here, 2 Timothy 2:21, Plm 1:11. For for the ministry rend. for ministering or for service, and see on 1 Timothy 1:12.

A comparatively uncommon name in N.T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned Acts 20:4, Acts 20:5; Ephesians 6:21; Colossians 4:7. In Acts 20:4 he is described as a native of proconsular Asia.

Hesychius, however, explains as a γλωσσόκομον, originally a case for keeping the mouthpieces of wind-instruments; thence, generally, a box. Γλωσσόκομον is the word for the disciples' treasury-chest (bag, John 12:6). Also a box for transporting or preserving parchments. Specimens have been found at Herculaneum. In lxx, 2 Samuel 6:11, the ark of the Lord (but the reading varies): in 2 Chronicles 24:8, the chest placed by order of Joash at the gate of the temple, to receive contributions for its repair. Joseph. Ant. 6:1, 2, of the coffer into which the jewels of gold were put for a trespass-offering when the ark was sent back (1 Samuel 6:8). Phrynicus defines it as "a receptacle for books, clothes, silver, or anything else." Φαιλόνης or φαινόλης a wrapper of parchments, was translated figuratively in Latin by toga or paenula "a cloak," sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll-case. So the Syriac Version. There seems to be no sufficient reason for abandoning the translation of A.V.

Carpus

Not mentioned elsewhere.

The books (βιβλία)

Βίβλος or, βιβλίον was the term most widely used by the Greeks for book or volume. The usual derivation is from βύβλος the Egyptian papyrus. Comp. Lat. liber "the inner bark of a tree," also " book." Pliny (Nat. Hist. xiii. 11) says that the pith of the papyrus plant was cut in slices and laid in rows, over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was χάρτης (charta) paper. See on 2 John 1:12. Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts.

Parchments (μεμβράνας)

N.T.o. Manuscripts written on parchment or vellum. Strictly speaking, vellum was made from the skins of young calves and the common parchment from those of sheep, goats, or antelopes. It was a more durable material than papyrus and more expensive. The Latin name was membrana, and also pergamena or pergamina, from Pergamum in Mysia where it was extensively manufactured, and from which it was introduced into Greece. As to the character and contents of these documents which Timothy is requested to bring, we are of course entirely ignorant.

Comp. 1 Timothy 1:20, and Acts 19:33. The same person is probably meant in all three cases.

Did me much evil (πολλά μοι κακὰ ἐνεδείξατο)

Lit. shewed me much ill-treatment. Comp. 1 Timothy 1:16.

May the Lord reward (ἀποδώσει)

More correctly shall reward. A.V. follows the reading ἀποδω ῄ.

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 greatly, not in Paul, except in the compound ὑπερλίαν, 2 Corinthians 11:5; 2 Corinthians 12:11. Only here in Pastorals. Mostly in Synoptic Gospels.

Ἁπολογία defense in a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philippians 1:7, Philippians 1:16; comp. 1 Peter 3:15 (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians 1, since this Epistle shows at many points the influence of the Philippians letter. It should be noted, however, that ἀπολογία in Philippians 1:7, Philippians 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philippians 2:19-23) and which is here related as a piece of news, are quite inexplicable.

Stood with me (παρεγένετο)

As a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, 1 Corinthians 16:3 : only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here.

Be laid to their charge (αὐτοῖς λογισθείη)

Mostly in Paul: only here in Pastorals. See on Romans 4:3, Romans 4:5; see on 1 Corinthians 13:5.

See on 1 Timothy 1:12.

The preaching (τὸ κήρυγμα)

Better, the message (par excellence), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our preaching. Absolutely, as here, 1 Corinthians 1:21; Titus 1:3.

Might be fully known (πληροφορηθῇ)

See on 2 Timothy 4:5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. Romans 15:19; Acts 23:11; Acts 28:31; Philippians 1:12-14.

Out of the mouth of the lion (ἐκ στόματος λέοντος)

Figurative expression for danger of death. Comp. 1 Corinthians 15:32. As usual, all manner of special references have been imagined: the lions of the amphitheatre; Nero; the chief accuser; the Jews; the Devil.

Every design and attempt against him and his work. Πονηρός evil cannot be limited to evil on its active side. See on 1 Corinthians 5:13. The word is connected at the root with πένεσθαι to be needy, and πονεῖν to toil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέρα πονηρά evil day, Ephesians 5:16; Ephesians 6:13; ἕλκος πονηρὸν a grievous sore, Revelation 16:2.

Heavenly kingdom (τὴν βασιλείαν τὴν ἐπουράνιον)

The phrase N.T.o. Ἑπουράνιος heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9, 1 Corinthians 6:10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11.

Very often in Paul. The singular only here and Titus 3:15.

Prisca and Aquila

They appear in Corinth, Acts 18:2, Acts 18:3; in Ephesus, Acts 18:18, Acts 18:26; 1 Corinthians 16:19.

Onesiphorus

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.

In Acts 19:22, sent by Paul with Timothy to Macedonia from Ephesus. Romans 16:23, the city-treasurer who sends salutations. He cannot be certainly identified with the one mentioned here. The writer merely selects names of well-known companions of Paul.

Trophimus

See Acts 22:4; Acts 21:9.

Sick (ἀσθενοῦντα)

By Paul mostly in a moral sense, as weak in the faith, Romans 4:19; the law was weak, Romans 8:3; the weak brother, 1 Corinthians 8:11. Of bodily sickness, Philippians 2:26, Philippians 2:27.