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Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. The apostle forewarns Timothy what the last days would be, with the reasons thereof, ver. 1-9. II. Prescribes various remedies against them (ver. 10, to the end), particularly his own example ("But thou hast fully known my doctrine," &c.) and the knowledge of the holy scriptures, which are able to make us wise unto salvation, and will be the best antidote against the corruptions of the times we live in. In this chapter Paul tells Timothy how bad others would be, and therefore how good he should be; and this use we should make of the badness of others, thereby to engage us to hold our own integrity so much the firmer.
Adam Clarke: Commentary on the Bible - 1831
Dangerous times in the latter days, from the apostasy and wickedness of men, of whom an affecting description is given, Ti2 3:1-7. It shall happen to them as to Jannes and Jambres, who withstood Moses, Ti2 3:8, Ti2 3:9. The apostle speaks of his persecutions and sufferings, and shows that all those who will live a godly life must suffer persecution, Ti2 3:10-12, because evil men and seducers will wax worse and worse, Ti2 3:13. Timothy is exhorted to continue in the truths he had received, having known the Scriptures from a child, Ti2 3:14, Ti2 3:15. All Scripture is given by Divine inspiration, Ti2 3:16, Ti2 3:17.
Albert Barnes: Notes on the Bible - 1834
3:0: In the first part of this chapter Ti2 3:1-8, Paul reminds Timothy of the great apostasy which was to be expected in the church, and states some of the characteristics of it. In Ti2 3:9, he says that that apostasy would not always continue; but would be at some time arrested, and so arrested as to show to all men the folly of those who were concerned in it. In Ti2 3:11-12, he refers Timothy to his own manner of life in the midst of persecutions, as an encouragement to him to bear the trials which might be expected to occur to him in a similar manner. "Perilous times" were to come, and Timothy might be expected to be called to pass through trials similar to those which Paul himself had experienced. in those times the remembrance of his example would be invaluable. In Ti2 3:12-13, he assures Timothy that persecutions and trials were to be expected by all who aimed to lead holy lives, and that it was as certainly to be expected that evil men would become worse and worse. And in Ti2 3:14-17, he exhorts him to be steadfast in maintaining the truth; and, to encourage him to do this, reminds him of his early training in the Holy Scriptures, and of the value of those Scriptures. To the Scriptures he might repair in all times of trial, and find support in the divine promises. What he had learned there was the inspired truth of God, and was able to make him wise, and to furnish him abundantly for all that he was to do or to suffer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti2 3:1, He advertises him of the times to come; Ti2 3:6, describes the enemies of the truth; Ti2 3:10, propounds unto him his own example; Ti2 3:16, and commends the holy scriptures;
Geneva 1599
This (1) know also, that in the last days perilous times shall come.
(1) The seventh admonition: we may not hope for a Church in this world without corruption: but there will be rather great abundance of most wicked men even in the very bosom of the Church, who will nonetheless make a show and countenance of great holiness, and charity.
John Gill
INTRODUCTION TO 2 TIMOTHY 3
In this chapter the apostle delivers out a prophecy of the last days, showing how perilous the times will be, describing the persons that will live in them, and what will be their end; and in opposition to these men, proposes himself an example in doctrine and sufferings; and encourages Timothy to persevere, and highly commends the sacred writings. The prophecy begins Ti2 3:1 the description it gives of hypocrites, formal professors, and false teachers, that should rise up in the last days, and perilous times spoken of, is in Ti2 3:2. And these are compared to the magicians of Egypt for the corruption of their minds, the badness of their principles, and their opposition to truth, and for their exit, and the issue of things; they will be stopped in their progress, and their folly exposed, Ti2 3:8 and as the reverse of these men, the apostle gives an account of his own doctrine, conversation, and sufferings; which he proposes to Timothy for imitation, as being well known to him, and as also the common state of all godly persons in this life, being a suffering one, Ti2 3:10 nor can it be expected that it should be otherwise, since false teachers, who are wicked and deceitful men, grow worse and worse, Ti2 3:13. And then the apostle exhorts Timothy to abide by, and continue in the doctrines of the Gospel, from the assurance he had of the truth of them, from the consideration of his having learned them of the apostle, and especially from their agreement with the holy Scriptures, which he had knowledge of from a child, Ti2 3:14 which Scriptures are commended, partly from the useful effect of them, making men wise unto salvation; and chiefly from the author of them, being by the inspiration of God; and also from the profitableness of them, both for doctrine and manners, and especially to furnish a Gospel minister for the work he is called unto, Ti2 3:15.
John Wesley
In the last days - The time of the gospel dispensation, commencing at the time of our Lord's death, is peculiarly styled the last days. Grievous - Troublesome and dangerous.
Robert Jamieson, A. R. Fausset and David Brown
COMING EVIL DAYS: SIGNS OF EVIL ALREADY: CONTRAST IN THE DOCTRINE AND LIFE OF PAUL, WHICH TIMOTHY SHOULD FOLLOW IN ACCORDANCE WITH HIS EARLY TRAINING IN SCRIPTURE. (2Ti. 3:1-17)
also--Greek, "but."
last days--preceding Christ's second coming (2Pet 3:3; Jude 1:18). "The latter times," Ti1 4:1, refer to a period not so remote as "the last days," namely, the long days of papal and Greek anti-Christianity.
perilous--literally, "difficult times," in which it is difficult to know what is to be done: "grievous times."
shall come--Greek, "shall be imminent"; "shall come unexpectedly" [BENGEL].
3:13:1: Զա՛յս գիտասջիր, եթէ յաւուրս յետինս եկեսցեն ժամանակք չա՛րք[4997]. [4997] Ոմանք. Գիտասջիք թէ յա՛՛... եղիցին ժամանակք։
1 Այս բանն իմացիր, որ վերջին օրերին չար ժամանակներ պիտի գան,
3 Գիտցիր թէ վերջին օրերը չար ժամանակներ պիտի գան.
Զայս գիտասջիր եթէ յաւուրս յետինս եկեսցեն ժամանակք չարք:

3:1: Զա՛յս գիտասջիր, եթէ յաւուրս յետինս եկեսցեն ժամանակք չա՛րք[4997].
[4997] Ոմանք. Գիտասջիք թէ յա՛՛... եղիցին ժամանակք։
1 Այս բանն իմացիր, որ վերջին օրերին չար ժամանակներ պիտի գան,
3 Գիտցիր թէ վերջին օրերը չար ժամանակներ պիտի գան.
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Знай же, что в последние дни наступят времена тяжкие.
3:1  τοῦτο δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί·
3:1. Τοῦτο (To-the-one-this) δὲ (moreover) γίνωσκε (thou-should-acquaint,"ὅτι (to-which-a-one) ἐν (in) ἐσχάταις ( unto-most-bordered ) ἡμέραις (unto-a-days) ἐνστήσονται ( they-shall-stand-in ,"καιροὶ (times) χαλεποί : ( harrowed )
3:1. hoc autem scito quod in novissimis diebus instabunt tempora periculosaKnow also this, that in the last days shall come dangerous times.
1. But know this, that in the last days grievous times shall come.
3:1. And know this: that in the last days perilous times will press near.
3:1. This know also, that in the last days perilous times shall come.
This know also, that in the last days perilous times shall come:

1: Знай же, что в последние дни наступят времена тяжкие.
3:1  τοῦτο δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί·
3:1. hoc autem scito quod in novissimis diebus instabunt tempora periculosa
Know also this, that in the last days shall come dangerous times.
3:1. And know this: that in the last days perilous times will press near.
3:1. This know also, that in the last days perilous times shall come.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Последние дни. Христиане апостольского времени полагали, что они уже вступили в "последние дни" (Евр. I:2; ср. Деян II:17). И здесь апостол понимает несомненно не какие-либо очень отдаленные времена, а вообще "последующие" дни. Это доказывается тем, что апостол советует Тимофею "удаляться" от людей, какие будут жить в эти последние дни: ясно, что Тимофей увидит их (ст. 5). О том же говорит и употребление настоящего времени в речи о будущих лжеучителях (ст. 6: и 8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Marks of Perilous Times.A. D. 66.
1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

Timothy must not think it strange if there were in the church bad men; for the net of the gospel was to enclose both good fish and bad, Matt. xxii. 47, 48. Jesus Christ had foretold (Matt. xxiv.) that there would come seducers, and therefore we must not be offended at it, nor think the worse of religion or the church for it. Even in gold ore there will be dross, and a great deal of chaff among the wheat when it lies on the floor.

I. Timothy must know that in the last days (v. 1), in gospel times, there would come perilous times. Though gospel times were times of reformation in many respects, let him know that even in gospel times there would be perilous times; not so much on account of persecution from without as on account of corruptions within. These would be difficult times, wherein it would be difficult for a man to keep a good conscience. He does not say, "Perilous times shall come, for both Jews and Gentiles shall be combined to root out Christianity;" but "perilous times shall come, for such as have the form of godliness (v. 5) shall be corrupt and wicked, and do a great deal of damage to the church." Two traitors within the garrison may do more hurt to it than two thousand besiegers without. Perilous times shall come, for men shall be wicked. Note, 1. Sin makes the times perilous. When there is a general corruption of manners, and of the tempers of men, this makes the times dangerous to live in; for it is hard to keep our integrity in the midst of general corruption. 2. The coming of perilous times is an evidence of the truth of scripture-predictions; if the event in this respect did not answer to the prophecy, we might be tempted to question the divinity of the Bible. 3. We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times perilous: This know also.

II. Paul tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs whereby these times may be known, v. 2, &c. 1. Self-love will make the times perilous. Who is there who does not love himself? But this is meant of an irregular sinful self-love. Men love their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to please God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind themselves only, and prefer their own gratification before the church's edification. 2. Covetousness. Observe, Self-love brings in a long train of sins and mischiefs. When men are lovers of themselves, no good can be expected from them, as all good may be expected from those who love God with all their hearts. When covetousness generally prevails, when every man is for what he can get and for keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neighbour. 3. Pride and vain-glory. The times are perilous when men, being proud of themselves, are boasters and blasphemers, boasters before men whom they despise and look upon with scorn, and blasphemers of God and of his name. When men do not fear God they will not regard man, and so vice versâ. 4. When children are disobedient to their parents, and break through the obligations which they lie under to them both in duty and gratitude, and frequently in interest, having their dependence upon them and their expectation from them, they make the times perilous; for what wickedness will those stick at who will be abusive to their own parents and rebel against them? 5. Unthankfulness and unholiness make the times perilous, and these two commonly go together. What is the reason that men are unholy and without the fear of God, but that they are unthankful for the mercies of God? Ingratitude and impiety go together; for call a man ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an instance of great ingratitude to that God who has provided so well for the support of the body; we abuse his gifts, if we make them the food and fuel of our lusts. 6. The times are perilous when men will not be held by the bonds either of nature or common honesty, when they are without natural affection, and truce-breakers, v. 3. There is a natural affection due to all. Wherever there is the human nature, there should be humanity towards those of the same nature, but especially between relations. Times are perilous when children are disobedient to their parents (v. 2) and when parents are without natural affection to their children, v. 3. See what a corruption of nature sin is, how it deprives men even of that which nature has implanted in them for the support of their own kind; for the natural affection of parents to their children is that which contributes very much to the keeping up of mankind upon the earth. And those who will not be bound by natural affection, no marvel that they will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the engagements they have laid themselves under. 7. The times are perilous when men are false accusers one of another, diaboloi--devils one to another, having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Ps. xii. 4. 8. When men have no government of themselves and their own appetites: not of their own appetites, for they are incontinent; not of their own passions, for they are fierce; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; they are soon fired, upon the least provocation. 9. When that which is good and ought to be honoured is generally despised and looked upon with contempt. It is the pride of persecutors that they look with contempt upon good people, though they are more excellent than their neighbours. 10. When men are generally treacherous, wilful, and haughty, the times are perilous (v. 4)-- when men are traitors, heady, high-minded. Our Saviour has foretold that the brother shall betray the brother to death and the father the child (Matt. x. 21), and those are the worst sort of traitors: those who delivered up their Bibles to persecutors were called traditores, for they betrayed the trust committed to them. When men are petulant and puffed up, behaving scornfully to all about them, and when this temper generally prevails, then the times are perilous. 11. When men are generally lovers of pleasure more than lovers of God. When there are more epicures than true Christians, then the times are bad indeed. God is to be loved above all. That is a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is. 12. When, notwithstanding all this, they have the form of godliness (v. 5), are called by the Christian name, baptized into the Christian faith, and make a show of religion; but, how plausible soever their form of godliness is, they deny the power of it. When they take upon them the form which should and would bring along with it the power thereof, they will put asunder what God hath joined together: they will assume the form of godliness, to take away their reproach; but they will not submit to the power of it, to take away their sin. Observe here, (1.) Men may be very bad and wicked under a profession of religion; they may be lovers of themselves, &c., yet have a form of godliness. (2.) A form of godliness is a very different thing from the power of it; men may have the one and be wholly destitute of the other; yea, they deny it, at least practically in their lives. (3.) From such good Christians must withdraw themselves.

III. Here Paul warns Timothy to take heed of certain seducers, not only that he might not be drawn away by them himself, but that he might arm those who were under his charge against their seduction. 1. He shows how industrious they were to make proselytes (v. 6): they applied themselves to particular persons, visited them in their houses, not daring to appear openly; for those that do evil hate the light, John iii. 20. They were not forced into houses, as good Christians often were by persecution; but they of choice crept into houses, to insinuate themselves into the affections and good opinion of people, and so to draw them over to their party. And see what sort of people those were that they gained, and made proselytes of; they were such as were weak, silly women; and such as were wicked, laden with sins, and led away with divers lusts. A foolish head and a filthy heart make persons, especially women, an easy prey to seducers. 2. He shows how far they were from coming to the knowledge of the truth, though they pretended to be ever learning, v. 7. In one sense we must all be ever learning, that is, growing in knowledge, following on to know the Lord, pressing forward; but these were sceptics, giddy and unstable, who were forward to imbibe every new notion, under pretence of advancement in knowledge, but never came to a right understanding of the truth as it is in Jesus. 3. He foretels the certain stop that should be put to their progress (v. 8, 9), comparing them to the Egyptian magicians who withstood Moses, and who are here named, Jannes and Jambres; though the names are not to be met with in the story of the Old Testament, yet they are found in some old Jewish writers. When Moses came with a divine command to fetch Israel out of Egypt, these magicians opposed him. Thus those heretics resisted the truth and like them were men of corrupt minds, men who had their understandings perverted, biassed and prejudiced against the truth, and reprobate concerning the faith, or very far from being true Christians; but they shall proceed no further, or not much further, as some read it. Observe, (1.) Seducers seek for corners, and love obscurity; for they are afraid to appear in public, and therefore creep into houses. Further, They attack those who are the least able to defend themselves, silly and wicked women. (2.) Seducers in all ages are much alike. Their characters are the same--namely, Men of corrupt minds, &c.; their conduct is much the same--they resist the truth, as Jannes and Jambres withstood Moses; and they will be alike in their disappointment. (3.) Those who resist the truth are guilty of folly, yea, of egregious folly; for magna est veritas, et prævalebit--Great is the truth, and shall prevail. (4.) Though the spirit of error may be let loose for a time, God has it in a chain. Satan can deceive the nations and the churches no further and no longer than God will permit him: Their folly shall be manifest, it shall appear that they are imposters, and every man shall abandon them.
Adam Clarke: Commentary on the Bible - 1831
3:1: In the last days - This often means the days of the Messiah, and is sometimes extended in its signification to the destruction of Jerusalem, as this was properly the last days of the Jewish state. But the phrase may mean any future time, whether near or distant.
Albert Barnes: Notes on the Bible - 1834
3:1: This know also - The "object" of this reference to the perilous times which were to occur, was evidently to show the necessity of using every precaution to preserve the purity of the church, from the fact that such sad scenes were to open upon it. The apostle had dwelt upon this subject in his First Epistle to Timothy 2 Tim. 4, but its importance leads him to advert to it again.
In the last days - Under the gospel dispensation; some time in that period during which the affairs of the world will be closed up; see the Ti1 4:1 note, and Heb 1:2 note.
Perilous times shall come - Times of danger, of persecution, and of trial. On the general meaning of this passage, and the general characteristics of those times, the reader may consult the Th2 2:1-12 notes, and Ti1 4:1-3 notes. There can be no doubt that in all these passages the apostle refers to the same events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: in: Ti2 4:3; Gen 49:1; Isa 2:2; Jer 48:47, Jer 49:39; Eze 38:16; Dan 10:14; Hos 3:5; Mic 4:1; Ti1 4:1; Pe2 3:3; Jo1 2:18; Jde 1:17
perilous: Dan 7:8, Dan 7:20-25, Dan 8:8-14, Dan 11:36-45, Dan 12:1, Dan 12:7, Dan 12:11; Th2 2:3-12; Ti1 4:1-3; Rev_. 8:1-17:18
John Gill
This know also,.... That not only men of bad principles and practices are in the churches now, as before described in the preceding chapter, but that in succeeding ages there would be worse men, if possible, and the times would be still worse; this the apostle had, and delivered by a spirit of prophecy, and informed Timothy, and others of it, that he and they might be prepared for such events, and fortified against them:
that in the last days perilous times shall come; "or hard" and difficult times to live in; not by reason of the outward calamities, as badness of trade, scarcity of provisions, the ravages of the sword, &c. but by reason of the wickedness of men, and that not of the profane world, but of professors of religion; for they are the persons afterwards described, who will make the times they live in difficult to others, to live soberly, righteously, and godly; the days will be evil, because of these evil men: or they will be "troublesome" times, very afflicting and distressing to pious minds; as the places and times, and men and customs of them were to Lot, David, Isaiah, and others: and also "dangerous" ones to the souls of men; who will be beguiled by their fair speeches, and specious pretences, to follow their pernicious ways, which will bring destruction upon them; their doctrines will eat as a gangrene, and their evil communications will corrupt good manners, before observed. And these times will be "in the last days" of the apostolic age, and onward to the end of the world: the Jews generally understand by this phrase, when used in the Old Testament, the days of the Messiah; and which are the last days of the world, in comparison of the times before the law, from Adam to Moses, and under the law, from thence to Christ; and even in the times of the apostles, at least towards the close of them, great numbers of men rose up under the Christian name, to whom the following characters well agree, as the Gnostics, and others; and who paved the way for the man of sin, the Romish antichrist, whose priests and votaries are here likewise described to the life: so that these last days may take in the general defection and apostasy of the church of Rome, as well as those times, which followed the apostles, and those which will usher in the second coming of Christ. The Ethiopic version renders it, "in the latter days will come an evil, or bad year".
3:23:2: զի եղիցին մարդիկ անձնասէ՛րք, արծաթասէ՛րք, հպա՛րտք, ամբարտաւա՛նք, հայհոյի՛չք, անհաւա՛նք ծնողաց, անշնո՛րհք, անսո՛ւրբք[4998], [4998] Ոմանք. Անշնորհք, անսուրբք։
2 երբ մարդիկ պիտի լինեն անձնասէր, փողասէր, հպարտ, ամբարտաւան, հայհոյող, ծնողներին անհնազանդ, անշնորհակալ, անմաքուր,
2 Վասն զի մարդիկ պիտի ըլլան անձնասէր, արծաթասէր, ամբարտաւան, հպարտ, հայհոյիչ, ծնողներու անհնազանդ, ապերախտ, անսուրբ,
զի եղիցին մարդիկ անձնասէրք, արծաթասէրք, հպարտք, ամբարտաւանք, հայհոյիչք, անհաւանք ծնողաց, անշնորհք, անսուրբք:

3:2: զի եղիցին մարդիկ անձնասէ՛րք, արծաթասէ՛րք, հպա՛րտք, ամբարտաւա՛նք, հայհոյի՛չք, անհաւա՛նք ծնողաց, անշնո՛րհք, անսո՛ւրբք[4998],
[4998] Ոմանք. Անշնորհք, անսուրբք։
2 երբ մարդիկ պիտի լինեն անձնասէր, փողասէր, հպարտ, ամբարտաւան, հայհոյող, ծնողներին անհնազանդ, անշնորհակալ, անմաքուր,
2 Վասն զի մարդիկ պիտի ըլլան անձնասէր, արծաթասէր, ամբարտաւան, հպարտ, հայհոյիչ, ծնողներու անհնազանդ, ապերախտ, անսուրբ,
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Ибо люди будут самолюбивы, сребролюбивы, горды, надменны, злоречивы, родителям непокорны, неблагодарны, нечестивы, недружелюбны,
3:2  ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
3:2. ἔσονται ( they-shall-be ) γὰρ (therefore) οἱ (the-ones) ἄνθρωποι (mankinds) φίλαυτοι , ( self-cared ," φιλάργυροι ( silver-cared ,"ἀλαζόνες, (braggers) ὑπερήφανοι , ( manifested-over ," βλάσφημοι , ( harmfully-declared ,"γονεῦσιν (unto-generators-of) ἀπειθεῖς , ( un-conduced ," ἀχάριστοι , ( un-grantable ," ἀνόσιοι , ( un-pure-belonged ,"
3:2. et erunt homines se ipsos amantes cupidi elati superbi blasphemi parentibus inoboedientes ingrati scelestiMen shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked,
2. For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy,
3:2. Men will be lovers of themselves, greedy, self-exalting, arrogant, blasphemers, disobedient to parents, ungrateful, wicked,
3:2. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy:

2: Ибо люди будут самолюбивы, сребролюбивы, горды, надменны, злоречивы, родителям непокорны, неблагодарны, нечестивы, недружелюбны,
3:2  ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
3:2. et erunt homines se ipsos amantes cupidi elati superbi blasphemi parentibus inoboedientes ingrati scelesti
Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked,
2. For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy,
3:2. Men will be lovers of themselves, greedy, self-exalting, arrogant, blasphemers, disobedient to parents, ungrateful, wicked,
3:2. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Люди - человечество в своей массе.

Самолюбивы. Самолюбие есть главная движущая причина человеческого развращения.
Adam Clarke: Commentary on the Bible - 1831
3:2: For men shall be - The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, etc.; but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity.
Lovers of their own selves - Φιλαυτοι· Selfish, studious of their own interest, and regardless of the welfare of all mankind.
Covetous - Φιλαργυροι· Lovers of money, because of the influence which riches can procure.
Boasters - Αλαζονες· Vain glorious: self-assuming; valuing themselves beyond all others.
Proud - Ὑπερηφανοι· Airy, light, trifling persons; those who love to make a show - who are all outside; from ὑπερ, above, and φαινω, to show.
Blasphemers - Βλασφημοι· Those who speak impiously of God and sacred things, and injuriously of men.
Disobedient to parents - Γονευσιν απειθεις· Headstrong children, whom their parents cannot persuade.
Unthankful - Αχαριστοι· Persons without grace, or gracefulness; who think they have a right to the services of all men, yet feel no obligation, and consequently no gratitude.
Unholy - Ανοσιοι· Without piety; having no heart reverence for God.
Albert Barnes: Notes on the Bible - 1834
3:2: For men shall be lovers of their own selves - It shall be one of the characteristics of those times that men shall be eminently selfish - evidently under the garb of religion; Ti2 3:5. The word here used - φίλαυτος philautos - does not elsewhere occur in the New Testament. It means a lover of oneself, "selfish." Such a love of self as to lead us to secure our salvation, is proper. But this interferes with the rights and happiness of no other persons. The selfishness which is condemned, is that regard to our own interests which interferes with the rights and comforts of others; which makes self the central and leading object of living; and which tramples on all that would interfere with that. As such, it is a base, and hateful, and narrow passion; but it has been so common in the world that no one can doubt the correctness of the prophecy of the apostle that it would exist "in the last times."
Covetous - Greek, Lovers of silver; i. e., of money; Luk 6:14; see the notes at Ti1 6:20.
Boasters - see the notes at Rom 1:30.
Proud - see the notes at Rom 1:30.
Blasphemers - see the notes at Mat 9:3.
Disobedient to parents - see the notes at Rom 1:30.
Unthankful - see Luk 6:35. The word here used occurs in the New Testament only in these two places. Ingratitude has always been regarded as one of the worst of crimes. It is said here that it would characterize that wicked age of which the apostle speaks, and its pRev_alence would, as it always does, indicate a decline of religion. Religion makes us grateful to every benefactor - to God, and to man.
Unholy - see the notes at Ti1 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: lovers: Ti2 3:4; Rom 15:1-3; Co2 5:15; Phi 2:21; Jam 2:8
covetous: Luk 12:15; Rom 1:29; Col 3:5; Pe2 2:3, Pe2 2:14, Pe2 2:15; Jde 1:11, Jde 1:16; Rev 18:12, Rev 18:13
boasters: Psa 10:3, Psa 49:6, Psa 52:1; Isa 10:15; Act 5:36; Rom 1:29-31, Rom 11:18; Th2 2:4; Jam 4:16; Pe2 2:18; Jde 1:16
proud: Pro 6:17; Ti1 6:4; Jam 4:6; Pe1 5:5
blasphemers: Dan 7:25, Dan 11:36; Ti1 1:20; Pe2 2:12; Jde 1:10; Rev 13:1, Rev 13:5, Rev 13:6, Rev 16:9, Rev 16:11, Rev 16:21
disobedient: Mat 15:6; Mar 7:11, Mar 7:12; Rom 1:30
Geneva 1599
For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, (a) unholy,
(a) Who make no account, either of right or honesty.
John Gill
For men shall be lovers of their own selves,.... Not in a good sense, as men may be, and as such are who love their neighbours as themselves, and do that to others they would have done to themselves; and who take all prudent and lawful care to preserve the life and health of their bodies, and seek in a right way the salvation of their immortal souls: but in a bad sense, as such may be said to be, who only love themselves; their love to God, and Christ, and to the saints, being only in pretence, not in reality; and who do all they do in a religious way, from a principle of self-love, and to selfish and mercenary ends; either to gain glory and applause from men, or to merit something for themselves at the hands of God, without any view to the glory of God, the honour and interest of Christ, and the good of others; and ascribe all they have and do to themselves, to their industry, diligence, power, free will, worth, and merit, and not to the grace of God: and this character may be seen in the principles and practices of the church of Rome, in their doctrines of merit and free will, in works of supererogation &c. "Coveteous"; lovers of silver, greedy of filthy lucre, doing nothing but for money; everyone looking for his gain from his quarter; making merchandise of the souls of men; and which are reckoned among the wares of Babylon, the Romish antichrist, Rev_ 18:13. "No penny, no pater noster".
Boasters; of their wealth and riches, of their honour and grandeur; I sit a queen, &c. Rev_ 18:7, of their numbers, of their holiness, of the infallibility of their popes, of their having the true knowledge, and certain sense of the Scriptures, and of having all power in heaven and in earth.
Proud; as have been the popes of Rome; exalting themselves above all that is called God, above all princes, kings, and emperors of the earth; deposing one, excommunicating another, treading upon their necks, obliging them to hold their stirrups while they mounted their horses; the pride of the popes, cardinals, priests, and the whole clergy of the church of Rome, is notorious.
Blasphemers; of God, and of his Son Jesus Christ; sitting in the temple as God, as antichrist does, showing himself that he is God; assuming that to himself which belongs to God only, which is to forgive sin; calling himself Christ's vicar on earth; taking upon him to enact new laws, and to dispense with the laws of God, and Christ; and has a mouth speaking great things, and blasphemies against God, his name, his tabernacle, and them that dwell in heaven, Th2 2:4.
Disobedient to parents: as many of the votaries of the antichristian church have been; who have withdrew themselves from under the care of their parents, and their fortunes too out of their hands, when they have been in their power; and have shut themselves up in cloisters, monasteries, and nunneries, without the leave and consent, or knowledge of their parents.
Unthankful: to God, for what is enjoyed by them, ascribing all to themselves, and to their merit and good works; and to men, to the princes of the earth, by whom they were first raised to, and supported in their dignity; as the popes of Rome were by the Roman emperors, and whom they in return tyrannized over, and dethroned at pleasure.
Unholy; notwithstanding his holiness the pope at the head of them their holy father, and holy mother church, and holy priests, and holy orders they talk of; yet are without the fear of God, or any regard to him, living most unholy lives and conversations, Dan 11:37.
John Wesley
For men - Even in the church. Will be - In great numbers, and to an higher degree than ever. Lovers of themselves - Only, not their neighbours, the first root of evil. Lovers of money - The second.
Robert Jamieson, A. R. Fausset and David Brown
men--in the professing Church. Compare the catalogue, Rom 1:29, &c., where much the same sins are attributed to heathen men; it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (Rev_ 13:1, Rev_ 13:11-12, &c.; Rev_ 17:3, Rev_ 17:8, Rev_ 17:11).
covetous--Translate, "money-loving," a distinct Greek word from that for "covetous" (see on Col 3:5). The cognate Greek substantive (Ti1 6:10) is so translated, "the love of money is a (Greek, not 'the') root of all evil."
boasters--empty boasters [ALFORD]; boasting of having what they have not.
proud--overweening: literally, showing themselves above their fellows.
blasphemous--rather, "evil-speakers," revilers.
disobedient to parents--The character of the times is even to be gathered especially from the manners of the young [BENGEL].
unthankful--The obligation to gratitude is next to that of obedience to parents.
unholy--irreligious [ALFORD]; inobservant of the offices of piety.
3:33:3: աննուէ՛րք, անգո՛ւթք, բանսարկո՛ւք, անժո՛յժք, վէ՛սք, անբարեսէրք,
3 անհաշտ, անգութ, բանսարկու, անժուժկալ, դաժանաբարոյ, անբարեսէր,
3 Անգութ, անհաշտ, բանսարկու, անժուժկալ, դաժանաբարոյ, բարին չսիրող,
աննուէրք, անգութք, բանսարկուք, անժոյժք, վէսք, անբարեսէրք:

3:3: աննուէ՛րք, անգո՛ւթք, բանսարկո՛ւք, անժո՛յժք, վէ՛սք, անբարեսէրք,
3 անհաշտ, անգութ, բանսարկու, անժուժկալ, դաժանաբարոյ, անբարեսէր,
3 Անգութ, անհաշտ, բանսարկու, անժուժկալ, դաժանաբարոյ, բարին չսիրող,
zohrab-1805▾ eastern-1994▾ western am▾
3:33: непримирительны, клеветники, невоздержны, жестоки, не любящие добра,
3:3  ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι,
3:3. ἄστοργοι , ( un-affectioned ," ἄσπονδοι , ( un-libationed ," διάβολοι , ( casted-through ," ἀκρατεῖς , ( un-secured ," ἀνήμεροι , ( un-tamed ," ἀφιλάγαθοι , ( un-good-cared ,"
3:3. sine affectione sine pace criminatores incontinentes inmites sine benignitateWithout affection, without peace, slanderers, incontinent, unmerciful, without kindness,
3. without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good,
3:3. without affection, without peace, false accusers, unchaste, cruel, without kindness,
3:3. Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good:

3: непримирительны, клеветники, невоздержны, жестоки, не любящие добра,
3:3  ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι,
3:3. sine affectione sine pace criminatores incontinentes inmites sine benignitate
Without affection, without peace, slanderers, incontinent, unmerciful, without kindness,
3. without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good,
3:3. without affection, without peace, false accusers, unchaste, cruel, without kindness,
3:3. Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: Without natural affection - Αστοργοι· Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes.
Truce-breakers - Ασπονδοι· From α, negative, and σπονδη, a libation, because in making treaties libations both of blood and wine were poured out. The word means those who are bound by no promise, held by no engagement, obliged by no oath; persons who readily promise any thing, because they never intend to perform.
False accusers - Διαβολοι· Devils; but properly enough rendered false accusers, for this is a principal work of the devil. Slanderers; striving ever to ruin the characters of others.
Incontinent - Ακρατεις· From α, negative, and κρατος, power. Those who, having sinned away their power of self-government, want strength to govern their appetites; especially those who are slaves to uncleanness.
Fierce - Ανημεροι· From α, negative, and ἡμερος, mild or gentle. Wild, impetuous, whatever is contrary to pliability and gentleness.
Despisers of those that are good - Αφιλαγαθοι· Not lovers of good men. Here is a remarkable advantage of the Greek over the English tongue, one word of the former expressing five or six of the latter. Those who do not love the good must be radically bad themselves.
Albert Barnes: Notes on the Bible - 1834
3:3: Without natural affection - see the notes at Rom 1:31.
Trucebreakers - The same word in Rom 1:31, is rendered "implacable;" see the notes at that verse. It properly means "without treaty;" that is, those who are averse to any treaty or compact. It may thus refer to those who are unwilling to enter into any agreement; that is, either those who are unwilling to be reconciled to others when there is a variance - implacable; or those who disregard treaties or agreements. In either case, this marks a very corrupt condition of society. Nothing would be more indicative of the lowest state of degradation, than that in which all compacts and agreements were utterly disregarded.
False accusers - Margin, "makebates." The word "makebate" means one who excites contentions and quarrels. Webster. The Greek here is διάβολοι diaboloi - "devils" - the primitive meaning of which is, "calumniator, slanderer, accuser;" compare the notes at Ti1 3:11, where the word is rendered "slanderers."
Incontinent - Co1 7:5. Literally, "without strength;" that is, without strength to resist the solicitations of passion, or who readily yield to it.
Fierce - The Greek word used here - ἀνήμερος anē meros - does not elsewhere occur in the New Testament. It means "ungentle, harsh, severe," and is the opposite of gentleness and mildness. Religion produces gentleness; the want of it makes men rough, harsh, cruel; compare the notes at Ti2 2:24.
Despisers of those that are good - In Tit 1:8, it is said of a bishop that he must be "a lover of good men." This, in every condition of life, is a virtue, and hence, the opposite of it is here set down as one of the characteristics of that evil age of which the apostle speaks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: natural: Mat 10:21; Rom 1:31
trucebreakers: Sa2 21:1-3; Psa 15:4; Eze 17:15-19; Rom 1:31 *Gr.
false accusers: or, make-bates, Mat 4:1; Joh 6:70; Ti1 3:11; Tit 2:3, All in Gr
incontinent: Co1 7:5, Co1 7:9; Pe2 2:14, Pe2 2:19, Pe2 3:3; Jde 1:16, Jde 1:18
fierce: Gen 49:7; Dan 8:23; Rev 13:15, Rev 13:17, Rev 16:6, Rev 17:6
despisers: Psa 22:6; Isa 53:3, Isa 60:14; Luk 10:16, Luk 16:14; Th1 4:8; Jam 2:6
John Gill
Without natural affection,.... To parents, or children, or wife; parents thrusting their children into religious houses, cloisters, &c. against their wills; children leaving their parents without their knowledge or consent; married bishops and priests being obliged to quit their wives, and declare their children spurious; with many other such unnatural actions.
Trucebreakers; or covenant breakers; stirring up princes to break through their treaties and covenants with one another; dissolving the allegiance of subjects to their sovereigns, and moving them to rebellion against them; loosing the marriage bond between husband and wife; making void all oaths, contracts, and agreements, among men, which stand in the way of their designs; teaching that no faith is to be kept with heretics.
False accusers; or devils, being like Satan, the accuser of the brethren, charging all that depart from their communion with schism and heresy.
Incontinent; though they pretend to the gift of continency, yet give themselves up to all lasciviousness, and work all uncleanness with greediness; or "intemperate" in eating and drinking, indulging themselves in rioting and drunkenness: "she hath lived deliciously", Rev_ 18:7.
Fierce; like beasts of prey; such was Rome Pagan, in the times of the ten persecutions; and such has been Rome Papal, exercising the greatest cruelties and barbarities on the saints, being drunk with their blood.
Despisers of those that are good; or without love to good; both to good works, to which they are reprobate, notwithstanding all their pretensions to them, and bluster about them; and to good men, whom they hate.
John Wesley
Without natural affection - To their own children. Intemperate, fierce - Both too soft, and too hard.
Robert Jamieson, A. R. Fausset and David Brown
truce-breakers--rather as the Greek is translated in Rom 1:31, "implacable."
false accusers--slanderers (Ti1 3:11; Tit 2:3).
incontinent, fierce--at once both soft and hard: incontinently indulging themselves, and inhuman to others.
despisers, &c.--"no lovers of good" [ALFORD]; the opposite of "a lover of good" (Tit 1:8).
3:43:4: մատնի՛չք, յանդգո՛ւնք, ամպարհաւա՛ճք. ցանկասէրք՝ մանաւանդ քան աստուածասէրք[4999]. [4999] Ոմանք. Ամբարհաւաճք։
4 մատնիչ, յանդուգն, մեծամիտ, աւելի շատ հեշտասէր, քան աստուածասէր,
4 Մատնիչ, յանդուգն, գոռոզ, աւելի հեշտասէր քան թէ աստուածասէր.
մատնիչք, յանդգունք, ամբարհաւաճք, ցանկասէրք մանաւանդ քան աստուածասէրք:

3:4: մատնի՛չք, յանդգո՛ւնք, ամպարհաւա՛ճք. ցանկասէրք՝ մանաւանդ քան աստուածասէրք[4999].
[4999] Ոմանք. Ամբարհաւաճք։
4 մատնիչ, յանդուգն, մեծամիտ, աւելի շատ հեշտասէր, քան աստուածասէր,
4 Մատնիչ, յանդուգն, գոռոզ, աւելի հեշտասէր քան թէ աստուածասէր.
zohrab-1805▾ eastern-1994▾ western am▾
3:44: предатели, наглы, напыщенны, более сластолюбивы, нежели боголюбивы,
3:4  προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
3:4. προδόται , ( givers-before ," προπετεῖς , ( fallen-before ," τετυφωμένοι , ( having-had-come-to-be-en-vapored ," φιλήδονοι ( pleasure-cared ) μᾶλλον (more-such) ἢ (or) φιλόθεοι , ( deity-cared ,"
3:4. proditores protervi tumidi voluptatium amatores magis quam DeiTraitors, stubborn, puffed up, and lovers of pleasure more than of God:
4. traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God;
3:4. traitorous, reckless, self-important, loving pleasure more than God,
3:4. Traitors, heady, highminded, lovers of pleasures more than lovers of God;
Traitors, heady, highminded, lovers of pleasures more than lovers of God:

4: предатели, наглы, напыщенны, более сластолюбивы, нежели боголюбивы,
3:4  προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
3:4. proditores protervi tumidi voluptatium amatores magis quam Dei
Traitors, stubborn, puffed up, and lovers of pleasure more than of God:
3:4. traitorous, reckless, self-important, loving pleasure more than God,
3:4. Traitors, heady, highminded, lovers of pleasures more than lovers of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: Traitors - Προδοται· From προ, before, and διδωμι, to deliver up. Those who deliver up to an enemy the person who has put his life in their hands; such as the Scots of 1648, who delivered up into the hands of his enemies their unfortunate countryman and king, Charles the First; a stain which no lapse of ages can wipe out.
Heady - Προπετεις· From προ, forwards, and πιπτω, to fall; headstrong, precipitate, rash, inconsiderate.
High-minded - Τετυφωμενοι· From τυφος, smoke; the frivolously aspiring; those who are full of themselves, and empty of all good.
Lovers of pleasures more than lovers of God - This is nervously and beautifully expressed in the Greek, φιληδονοι μαλλον η φιλοθεοι lovers of pleasure rather than lovers of God; i.e. pleasure, sensual gratification, is their god; and this they love and serve; God they do not.
Albert Barnes: Notes on the Bible - 1834
3:4: Traitors - This word is used in the New Testament only here and in Luk 6:16; Act 7:52. It means any one who betrays - whether it be a friend or his country. Treason has been in all ages regarded as one of the worst crimes that man can commit.
Heady - The same word in Act 19:36, is rendered rashly. It occurs only there and in this place in the New Testament. It properly means "falling forwards; prone, inclined, ready to do anything; then precipitate, headlong, rash." It is opposed to that which is deliberate and calm, and here means that men would be ready to do anything without deliberation, or concern for the consequences. They would engage in enterprises which would only disturb society, or prove their own ruin.
High-minded - Literally, "puffed up;" compare the notes at Ti1 3:6, where the same word is rendered "lifted up with pride." The meaning is, that they would be inflated with pride or self-conceit.
Lovers of pleasures more than lovers of God - That is, of sensual pleasures, or vain amusements. This has been, and is, the characteristic of a great part of the world, and has often distinguished even many who profess religion. Of a large portion of mankind it may be said that this is their characteristic, that they live for pleasure; they have no serious pursuits; they brook no restraints which interfere with their amusements, and they greatly prefer the pleasures to be found in the gay assembly, in the ball-room, or in the place of low dissipation, to the friendship of their Creator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: Traitors: Pe2 2:10-22; Jde 1:8, Jde 1:9
highminded: Rom 11:20; Ti1 6:17
lovers of God: Rom 16:18; Phi 3:18, Phi 3:19; Ti1 5:6; Pe2 2:13, Pe2 2:15; Jde 1:4, Jde 1:19
John Gill
Traitors,.... To their princes and sovereigns, whose deaths they have contrived and compassed, and whom they have assassinated and murdered; and have been betrayers of the secrets of persons, which they have come at by auricular confession to them; and of their best and nearest friends, to preserve and secure themselves.
Heady; rash, daring, bold, and impudent, fit to say and do any thing, though ever so vile and wicked.
High, minded; puffed and swelled up with a vain conceit of themselves, and speaking great swelling words of vanity;
lovers of pleasure more than lovers of God; lovers of sinful pleasures, or the pleasures of sin, which are but for a season, and not God; serving divers lusts and pleasures, and not God; making a god of their belly; sensual idolaters, delighting themselves in their carnal lusts, and not in the service of God.
John Wesley
Lovers of sensual pleasure - Which naturally extinguishes all love and sense of God.
Robert Jamieson, A. R. Fausset and David Brown
heady--precipitate in action and in passion.
high-minded--literally, "puffed up" with pride, as with smoke blinding them.
lovers of pleasure . . . God--Love of pleasure destroys the love and sense of God.
3:53:5: որ ունիցին զկերպարա՛նս աստուածպաշտութեան, եւ ՚ի զօրութենէ անտի նորա ուրացեա՛լ իցեն. եւ խորշեսջի՛ր ՚ի նոցանէ[5000]։ [5000] Ոմանք. Ուրացեալք են, եւ խորշիջի՛ր ՚ի նոցանէ։
5 մարդիկ, որ ունեն աստուածապաշտութեան կերպարանք, սակայն ուրացել են նրա զօրութիւնը: Նաեւ խորշի՛ր նրանցից,
5 Որոնք աստուածպաշտութեան կերպարանքը ունին, բայց անոր զօրութիւնը ուրացած են եւ դուն անոնցմէ մէկդի՛ կեցիր։
որ ունիցին զկերպարանս աստուածպաշտութեան, եւ ի զօրութենէ անտի նորա ուրացեալ իցեն. եւ խորշեսջիր ի նոցանէ:

3:5: որ ունիցին զկերպարա՛նս աստուածպաշտութեան, եւ ՚ի զօրութենէ անտի նորա ուրացեա՛լ իցեն. եւ խորշեսջի՛ր ՚ի նոցանէ[5000]։
[5000] Ոմանք. Ուրացեալք են, եւ խորշիջի՛ր ՚ի նոցանէ։
5 մարդիկ, որ ունեն աստուածապաշտութեան կերպարանք, սակայն ուրացել են նրա զօրութիւնը: Նաեւ խորշի՛ր նրանցից,
5 Որոնք աստուածպաշտութեան կերպարանքը ունին, բայց անոր զօրութիւնը ուրացած են եւ դուն անոնցմէ մէկդի՛ կեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: имеющие вид благочестия, силы же его отрекшиеся. Таковых удаляйся.
3:5  ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου.
3:5. ἔχοντες ( holding ) μόρφωσιν (to-a-forming) εὐσεβείας (of-a-goodly-revering-of,"τὴν (to-the-one) δὲ (moreover) δύναμιν (to-an-ability) αὐτῆς (of-it) ἠρνημένοι : ( having-had-come-to-deny-unto ) καὶ (and) τούτους (to-the-ones-these) ἀποτρέπου . ( thou-should-turn-off )
3:5. habentes speciem quidem pietatis virtutem autem eius abnegantes et hos devitaHaving an appearance indeed of godliness but denying the power thereof. Now these avoid.
5. holding a form of godliness, but having denied the power thereof: from these also turn away.
3:5. even having the appearance of piety while rejecting its virtue. And so, avoid them.
3:5. Having a form of godliness, but denying the power thereof: from such turn away.
Having a form of godliness, but denying the power thereof: from such turn away:

5: имеющие вид благочестия, силы же его отрекшиеся. Таковых удаляйся.
3:5  ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου.
3:5. habentes speciem quidem pietatis virtutem autem eius abnegantes et hos devita
Having an appearance indeed of godliness but denying the power thereof. Now these avoid.
3:5. even having the appearance of piety while rejecting its virtue. And so, avoid them.
3:5. Having a form of godliness, but denying the power thereof: from such turn away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Таковых удаляйся, т. е. от всех вышеназванных людей. Очевидно, апостол видел, что подобные люди полнились уже в среде, в которой вращается Тимофей, именно в христианском обществе (ср. Фес II:7). Со временем это нечестие (II:16) только дойдет до высшей степени напряжения. Но в последние дни нечестивцы не будут все же так открыто действовать, как они поступали во время апостола Павла, прямо напр., заявляя, что воскресение уже было.
Adam Clarke: Commentary on the Bible - 1831
3:5: Having a form of godliness - The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, etc., while destitute of the life of God in their souls; and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances. From such turn away - not only do not imitate them, but have no kind of fellowship with them; they are a dangerous people, and but seldom suspected, because their outside is fair.
Albert Barnes: Notes on the Bible - 1834
3:5: Having a form of godliness - That is, they profess religion, or are in connection with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2 Thes. 2:, and 1 Tim. 4: All these things to which he refers here have been practiced and tolerated in that apostate church, while no body of men, at any time, have been more zealous in maintaining "a form of godliness;" that is, in keeping up the forms of religion.
But denying the power thereof - Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities, but in all respects, except in the form of religion, they live as if they had None. This has been common in the world. The most regular and bigoted adherence to the forms of religion furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for people to observe the forms of religion than it is to bring the heart under its controlling influence.
From such turn away - Have no contact with them as if they were Christians; show no countenance to their religion; do not associate with them; compare Jo2 1:10-11; see the notes at Co2 6:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: a form: Isa 29:13, Isa 48:1, Isa 48:2, Isa 58:1-3; Eze 33:30-32; Mat 7:15, Mat 23:27, Mat 23:28; Rom 2:20-24; Ti1 5:8; Tit 1:16
from: Ti2 2:16, Ti2 2:23; Rom 16:17, Rom 16:18; Eph 4:14; Th2 3:6, Th2 3:14; Ti1 6:5; Tit 3:10; Jo2 1:10-12
Geneva 1599
Having a form of godliness, but denying the power thereof: (2) from such turn away.
(2) We must not tarry with those men who resist the truth not from simple ignorance, but from a perverse mind, (which thing appears by their fruits which he graphically displays here); rather, we must turn away from them.
John Gill
Having a form of godliness,.... Either a mere external show of religion, pretending great piety and holiness, being outwardly righteous before men, having the mask and visor of godliness; or else a plan of doctrine, a form of sound words, a scheme of truths, which men may have without partaking of the grace of God; and which, with respect to the doctrine of the Trinity, the church of Rome has; or else the Scriptures of truth, which the members of that church have, and profess to hold to, maintain and preserve; and which contains doctrines according to godliness, and tend to a godly life and godly edification:
but denying the power thereof; though in words they profess religion and godliness, the fear of God, and the pure worship of him, yet in works they deny all; and though they may have a set of notions in their heads, yet they feel nothing of the power of them on their hearts; and are strangers to experimental religion, and powerful godliness: or though they profess the Scriptures to be the word of God, yet they deny the use, the power, and efficacy of them; they deny the use of them to the laity, and affirm that they are not a sufficient rule of faith and practice, without their unwritten traditions; and that they are not able to make men wise, or give them a true knowledge of what is to be believed and done, without them; and that the sense of them is not to be understood by private men, but depends upon the infallible judgment of the church or pope:
from such turn away; have no fellowship with them, depart from their communion, withdraw from them, and come out from among them: this passage sufficiently justifies the reformed churches in their separation from the church of Rome.
John Wesley
Having a form - An appearance of godliness, but not regarding, nay, even denying and blaspheming, the inward power and reality of it. Is not this eminently fulfilled at this day?
Robert Jamieson, A. R. Fausset and David Brown
form--outward semblance.
godliness--piety.
denying--rather as Greek, "having denied," that is, renounced.
the power--the living, regenerating, sanctifying influence of it.
turn away--implying that some of such characters, forerunners of the last days, were already in the Church.
3:63:6: Զի ՚ի նոցանէ՛ են՝ որ մտանեն տանէ ՚ի տուն, եւ գերեն զկանա՛յս շեղջակուտեալս մեղօք, վարեալս ՚ի պէսպէ՛ս ցանկութիւնս[5001]. [5001] Բազումք. Քանզի ՚ի նոցանէ են։ Ոմանք. Վարեալք ՚ի պէսպէս։
6 քանզի նրանց մէջ կան այնպիսիք, որ մտնում են տնից տուն եւ գերում են մեղքերով ծանրաբեռն կանանց[20], որոնք տարուած են պէսպէս ցանկութիւններով.[20] 20. Յունարէնն աւելացնում է տկարամիտ բառը:
6 Վասն զի ասոնցմէ ոմանք տուներէն ներս կը մտնեն ու գերի կ’ընեն մեղքով բեռնաւորուած տկարամիտ կիները՝ զանազան ցանկութիւններէ վարուած,
Քանզի ի նոցանէ են որ մտանեն տանէ ի տուն, եւ գերեն զկանայս շեղջակուտեալս մեղօք` վարեալս ի պէսպէս ցանկութիւնս:

3:6: Զի ՚ի նոցանէ՛ են՝ որ մտանեն տանէ ՚ի տուն, եւ գերեն զկանա՛յս շեղջակուտեալս մեղօք, վարեալս ՚ի պէսպէ՛ս ցանկութիւնս[5001].
[5001] Բազումք. Քանզի ՚ի նոցանէ են։ Ոմանք. Վարեալք ՚ի պէսպէս։
6 քանզի նրանց մէջ կան այնպիսիք, որ մտնում են տնից տուն եւ գերում են մեղքերով ծանրաբեռն կանանց[20], որոնք տարուած են պէսպէս ցանկութիւններով.
[20] 20. Յունարէնն աւելացնում է տկարամիտ բառը:
6 Վասն զի ասոնցմէ ոմանք տուներէն ներս կը մտնեն ու գերի կ’ընեն մեղքով բեռնաւորուած տկարամիտ կիները՝ զանազան ցանկութիւններէ վարուած,
zohrab-1805▾ eastern-1994▾ western am▾
3:66: К сим принадлежат те, которые вкрадываются в домы и обольщают женщин, утопающих во грехах, водимых различными похотями,
3:6  ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις,
3:6. ἐκ (Out) τούτων (of-the-ones-these) γάρ (therefore) εἰσιν (they-be) οἱ (the-ones) ἐνδύνοντες ( sinking-in ) εἰς (into) τὰς (to-the-ones) οἰκίας (to-housings-unto) καὶ (and) αἰχμαλωτίζοντες ( spear-capturing-to ) γυναικάρια (to-samed-womanlings) σεσωρευμένα ( to-having-had-come-to-be-piled-of ) ἁμαρτίαις, (unto-un-adjustings-along-unto," ἀγόμενα ( to-being-led ) ἐπιθυμίαις (unto-passionings-upon-unto) ποικίλαις , ( unto-varied ,"
3:6. ex his enim sunt qui penetrant domos et captivas ducunt mulierculas oneratas peccatis quae ducuntur variis desideriisFor of these sort are they who creep into houses and lead captive silly women laden with sins, who are led away with divers desires:
6. For of these are they that creep into houses, and take captive silly women laden with sins, led away by divers lusts,
3:6. For among these are ones who penetrate houses and lead away, like captives, foolish women burdened with sins, who are led away by means of various desires,
3:6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,
For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts:

6: К сим принадлежат те, которые вкрадываются в домы и обольщают женщин, утопающих во грехах, водимых различными похотями,
3:6  ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις,
3:6. ex his enim sunt qui penetrant domos et captivas ducunt mulierculas oneratas peccatis quae ducuntur variis desideriis
For of these sort are they who creep into houses and lead captive silly women laden with sins, who are led away with divers desires:
3:6. For among these are ones who penetrate houses and lead away, like captives, foolish women burdened with sins, who are led away by means of various desires,
3:6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Апостол с презрением говорит о женщинах, которые будут следовать за ложными учителями (женщин - ta gunaikaria - уменьшительно - презрительное выражение вместо ai gunaikeV). Женщины будут искать у этих лжеучителей научения, как достичь святости и отделаться от тяжести греховной наиболее легким способом, и те будут с важностью отвечать на их вопросы, стараясь согласить требования христианства с довольно низкими страстями, от которых не хотелось отрешиться женщинам.
Adam Clarke: Commentary on the Bible - 1831
3:6: For of this sort are they - He here refers to false teachers and their insinuating manners, practising upon weak women, who, seeing in them such a semblance of piety, entertain them with great eagerness, and at last become partakers with them in their impurities. Among the Jews there are remarkable cases of this kind on record, and not a few of them among the full fed monks of the Romish Church. But in what sect or party have not such teachers been occasionally found? yet neither Judaism, Protestantism, nor Roman Catholicism makes any provision for such men.
Albert Barnes: Notes on the Bible - 1834
3:6: For of this sort are they which creep into houses - Who go slyly and insidiously into families. They are not open and manly in endeavoring to propagate their views, but they endeavor by their address to ingratiate themselves first with weak women, and through them to influence men; compare Tit 1:11. The word translated "creep into," is rendered by Doddridge, "insinuate themselves;" by Bloomfield, "wind their way into," in the manner of serpents; by Bretschneider, "deceitfully enter;" by Robinson and Passow," go in, enter in." It is not certain that the idea of deceit or cunning is contained in this "word," yet the whole complexion of the passage implies that they made their way by art and deceitful tricks.
And lead captive silly women - One of the tricks always played by the advocates of error, and one of the ways by which they seek to promote their purposes. Satan began his work of temptation with Eve rather than with Adam, and the advocates of error usually follow his example. There are always weak-minded women enough in any community to give an opportunity of practicing these arts, and often the aims of the impostor and deceiver can be best secured by appealing to them. Such women are easily flattered; they are charmed by the graceful manners of religious instructors; they lend a willing ear to anything that has the appearance of religion, and their hearts are open to anything that promises to advance the welfare of the world. At the same time, they are just such persons as the propagators of error can rely upon. They have leisure; they have wealth; they are busy; they move about in society, and by their activity they obtain an influence to which they are by no means entitled by their piety or talents. There are, indeed, very many women in the world who cannot be so easily led away as men; but it cannot be denied also that there are those who are just adapted to the purposes of such as seek to spread plausible error. The word rendered "silly women," means properly "little women," and then "weak women."
Laden with sins - With so many sins that they seem to be "burdened" with them. The idea is, that they are under the influence of sinful desires and propensities, and hence, are better adapted to the purposes of deceivers.
Led away with divers lusts - With various kinds of passions or desires - ἐπιθυμίας epithumias - such as pride, vanity, the love of novelty, or a susceptibility to flattery, so as to make them an easy prey to deceivers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: of this: Mat 23:14; Tit 1:11; Jde 1:4
laden: Psa 38:4; Isa 1:4; Mat 11:28
led: Co1 12:2; Pe2 3:17
divers: Mar 4:19; Ti1 6:9; Tit 3:3; Pe2 2:18; Jde 1:16, Jde 1:18
John Gill
For of this sort are they which creep into houses,.... Privily and unawares, in a clandestine manner, and insinuate themselves into families, by fawning and flattering, and under specious pretences to knowledge and virtue. The Syriac version uses a word, from whence comes "Chulda", which signifies "a weasel"; suggesting, that their entrance into houses was like to the way of that creature, which is sometimes covered, and sometimes open: there was also a gate of the temple, which was called "Huldah"; whether there is any allusion in the word to that, may be inquired (k).
And lead captive silly women; the coming of antichrist is after the working of Satan; as Satan attacked the woman, and not the man, and beguiled Eve and not Adam, so these his instruments and emissaries, work themselves into the affections of the weaker vessel, and into the weaker sort of women, as the diminutive word here used signifies; and gain upon them, instil their principles into them, attach them to their interests, captivate them to them, and lead them as they please:
laden with sins; covered with them, full of them, and so ready to receive any set of principles that would encourage them to continue in them; or else were pressed down with a sense of them, their consciences being awakened, and they under some concern on account of them, and so fit persons for such deceivers to gain upon, by pretending to great sanctity and religion, and by providing them with pardons and indulgences, and putting them upon penance, &c. though the former sense seems most agreeable, and is confirmed by what follows,
led away with divers lusts. The Alexandrian copy adds, "and pleasures"; that is, sinful ones; though this may be understood, not of unclean lusts, but of the itch and desire after new teachers, and new doctrines, and practices, which prevail in weak women, and by which they are governed and led away.
(k) Vid. L. Empercur in Misn. Middot, c. 1. sect. 3.
John Wesley
Of these - That is, mere formalists.
Robert Jamieson, A. R. Fausset and David Brown
of this sort--Greek, "of these," such as were described (Ti2 3:5).
creep into--stealthily.
laden with sins-- (Is 1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (Ti1 1:19).
divers lusts--not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [ALFORD].
3:73:7: որ յամենայն ժամ ուսանին, եւ երբէք ՚ի գիտութիւն ճշմարտութեան ո՛չ հասանեն[5002]։ [5002] Ոմանք. Եւ երբեմն ՚ի գիտութիւն ճշմարտութեան։
7 կանայք, որ միշտ ուսանում են, բայց երբեք չեն կարող հասնել ճշմարիտ գիտութեանը:
7 Որ միշտ կը սորվին, բայց բնաւ չեն կրնար ճշմարտութիւնը ճանչնալ։
որ յամենայն ժամ ուսանին, եւ երբեք ի գիտութիւն ճշմարտութեան ոչ հասանեն:

3:7: որ յամենայն ժամ ուսանին, եւ երբէք ՚ի գիտութիւն ճշմարտութեան ո՛չ հասանեն[5002]։
[5002] Ոմանք. Եւ երբեմն ՚ի գիտութիւն ճշմարտութեան։
7 կանայք, որ միշտ ուսանում են, բայց երբեք չեն կարող հասնել ճշմարիտ գիտութեանը:
7 Որ միշտ կը սորվին, բայց բնաւ չեն կրնար ճշմարտութիւնը ճանչնալ։
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3:77: всегда учащихся и никогда не могущих дойти до познания истины.
3:7  πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα.
3:7. πάντοτε (all-to-the-one-which-also) μανθάνοντα ( to-learning ) καὶ (and) μηδέποτε (lest-moreover-whither-also) εἰς (into) ἐπίγνωσιν (to-an-acquainting-upon) ἀληθείας (of-an-un-secluding-of) ἐλθεῖν (to-have-had-came) δυνάμενα . ( to-abling )
3:7. semper discentes et numquam ad scientiam veritatis pervenientesEver learning, and never attaining to the knowledge of the truth.
7. ever learning, and never able to come to the knowledge of the truth.
3:7. always learning, yet never achieving knowledge of the truth.
3:7. Ever learning, and never able to come to the knowledge of the truth.
Ever learning, and never able to come to the knowledge of the truth:

7: всегда учащихся и никогда не могущих дойти до познания истины.
3:7  πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα.
3:7. semper discentes et numquam ad scientiam veritatis pervenientes
Ever learning, and never attaining to the knowledge of the truth.
3:7. always learning, yet never achieving knowledge of the truth.
3:7. Ever learning, and never able to come to the knowledge of the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity.
There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.
Albert Barnes: Notes on the Bible - 1834
3:7: Ever learning - That is, these "silly women;" for so the Greek demands. The idea is, that they seeM to be disciples. They put themselves wholly under the care of these professedly religious teachers, but they never acquire the true knowledge of the way of salvation.
And never able to come to the knowledge of the truth - They may learn many things, but the true nature of religion they do not learn. There are many such persons in the world, who, whatever attention they may pay to religion, never understand its nature. Many obtain much speculative acquaintance with the "doctrines" of Christianity, but never become savingly acquainted with the system; many study the constitution and government of the church, but remain strangers to practical piety; many become familiar with the various philosophical theories of religion, but never become truly acquainted with what religion is; and many embrace visionary theories, who never show that they are influenced by the spirit of the gospel. Nothing is more common than for persons to be very busy and active in religion, and even to "learn" many things about it, who still remain strangers to the saving power of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: learning: Ti2 4:3, Ti2 4:4; Deu 29:4; Pro 14:6; Isa 30:10, Isa 30:11; Eze 14:4-10; Mat 13:11; Joh 3:20, Joh 3:21, Joh 5:44, Joh 12:42, Joh 12:43; Co1 3:1-4; Eph 4:14; Heb 5:11
never: Ti1 2:4
the knowledge: Ti2 2:25
John Gill
Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth.
John Wesley
Ever learning - New things. But not the truth of God.
Robert Jamieson, A. R. Fausset and David Brown
Ever learning--some new point, for mere curiosity, to the disparagement of what they seemed to know before.
the knowledge--Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [ESTIUS, 1.13.3]: so Roman Jesuitism.
3:83:8: Այլ որպէս Յանէսն եւ Յամրէս հակառակ կացին Մովսիսի. նո՛յնպէս եւ սոքա հակառա՛կ կան ճշմարտութեանն. մարդք ապականեա՛լք մտօք, անպիտա՛նք ՚ի հաւատս[5003]։ [5003] Ոմանք. Նոյնպէս եւ նոքա հակա՛՛։
8 Եւ ինչպէս Յանէսն ու Յամրէսը հակառակուեցին Մովսէսին, այնպէս էլ սրանք հակառակւում են ճշմարտութեանը. ապականուած մտքով մարդիկ, անպէտք՝ հաւատի մէջ:
8 Հապա ինչպէս Յանէսն ու Յամրէսը հակառակ կեցան Մովսէսին, նոյնպէս ասոնք ալ ճշմարտութեանը հակառակ կը կենան. մտքով ապականած մարդիկ, որոնք հաւատքի մէջ անպիտաններ են։
Այլ որպէս Յանէսն եւ Յամրէս հակառակ կացին Մովսիսի, նոյնպէս եւ սոքա հակառակ կան ճշմարտութեանն. մարդք ապականեալք մտօք` անպիտանք ի հաւատս:

3:8: Այլ որպէս Յանէսն եւ Յամրէս հակառակ կացին Մովսիսի. նո՛յնպէս եւ սոքա հակառա՛կ կան ճշմարտութեանն. մարդք ապականեա՛լք մտօք, անպիտա՛նք ՚ի հաւատս[5003]։
[5003] Ոմանք. Նոյնպէս եւ նոքա հակա՛՛։
8 Եւ ինչպէս Յանէսն ու Յամրէսը հակառակուեցին Մովսէսին, այնպէս էլ սրանք հակառակւում են ճշմարտութեանը. ապականուած մտքով մարդիկ, անպէտք՝ հաւատի մէջ:
8 Հապա ինչպէս Յանէսն ու Յամրէսը հակառակ կեցան Մովսէսին, նոյնպէս ասոնք ալ ճշմարտութեանը հակառակ կը կենան. մտքով ապականած մարդիկ, որոնք հաւատքի մէջ անպիտաններ են։
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3:88: Как Ианний и Иамврий противились Моисею, так и сии противятся истине, люди, развращенные умом, невежды в вере.
3:8  ὃν τρόπον δὲ ἰάννης καὶ ἰαμβρῆς ἀντέστησαν μωϊσεῖ, οὕτως καὶ οὖτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν·
3:8. ὃν (To-which) τρόπον (to-a-turn) δὲ (moreover) Ἰαννῆς (an-Iannes) καὶ (and) Ἰαμβρῆς (an-Iambres) ἀντέστησαν (they-had-ever-a-one-stood) Μωυσεῖ, (unto-a-Mouseus,"οὕτως (unto-the-one-this) καὶ (and) οὗτοι (the-ones-these) ἀνθίστανται ( they-ever-a-one-stand ) τῇ (unto-the-one) ἀληθείᾳ, (unto-an-un-secluding-of,"ἄνθρωποι (mankinds) κατεφθαρμένοι ( having-had-come-to-be-degraded-down ) τὸν (to-the-one) νοῦν, (to-a-mind," ἀδόκιμοι ( un-assessed-of ) περὶ (about) τὴν (to-the-one) πίστιν. (to-a-trust)
3:8. quemadmodum autem Iannes et Mambres restiterunt Mosi ita et hii resistunt veritati homines corrupti mente reprobi circa fidemNow as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith.
8. And like as Jannes and Jambres withstood Moses, so do these also withstand the truth; men corrupted in mind, reprobate concerning the faith.
3:8. And in the same manner that Jannes and Jambres resisted Moses, so also will these resist the truth, men corrupted in mind, reprobates from the faith.
3:8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.
Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith:

8: Как Ианний и Иамврий противились Моисею, так и сии противятся истине, люди, развращенные умом, невежды в вере.
3:8  ὃν τρόπον δὲ ἰάννης καὶ ἰαμβρῆς ἀντέστησαν μωϊσεῖ, οὕτως καὶ οὖτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν·
3:8. quemadmodum autem Iannes et Mambres restiterunt Mosi ita et hii resistunt veritati homines corrupti mente reprobi circa fidem
Now as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith.
3:8. And in the same manner that Jannes and Jambres resisted Moses, so also will these resist the truth, men corrupted in mind, reprobates from the faith.
3:8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Имена волхвов, противившихся Моисею, апостол конечно узнает из иудейского предания. Без сомнения, эти имена часто упоминались и в Ефесской христианской общине действовавшими там лжеучителями.
Adam Clarke: Commentary on the Bible - 1831
3:8: Now as Jannes and Jambres withstood Moses - This refers to the history of the Egyptian magicians, given in Exodus 7 (see on Exo 7:11 (note) and Exo 7:12 (note)), and particularly the concluding observations at the end of that chapter, (note) where several things are said concerning these two men.
Men of corrupt minds - It appears as if the apostle were referring still to some Judaizing teachers who were perverting the Church with their doctrines, and loudly calling in question the authority and doctrine of the apostle.
Reprobate concerning the faith - Αδοκιμοι· Undiscerning or untried; they are base metal, unstamped; and should not pass current, because not standard. This metaphor is frequent in the sacred writings.
Albert Barnes: Notes on the Bible - 1834
3:8: Now as Jannes and Jambres withstood Moses - The names of these two men are not elsewhere mentioned in the Bible. They are supposed to have been two of the magicians who resisted Moses (Exo 7:11, et al.), and who opposed their miracles to those of Moses and Aaron. It is not certain where the apostle obtained their names; but they are frequently mentioned by the Hebrew writers, and also by other writers; so that there can be no reasonable doubt that their names were correctly handed down by tradition. Nothing is more probable than that the names of the more distinguished magicians who attempted to imitate the miracles of Moses, would be preserved by tradition; and though they are not mentioned by Moses himself, and the Jews have told many ridiculous stories respecting them, yet this should not lead us to doubt the truth of the tradition respecting their names. A full collection of the Jewish statements in regard to them may be found in Wetstein, in loc.
They are also mentioned by Pliny, Nat. Hist. 30:7; and by Numenius, the philosopher, as quoted by Eusebius, 9:8, and Origen, against Celsus, p. 199. See Wetstein. By the rabbinical writers, they are sometimes mentioned as Egyptian magicians who opposed Moses in Egypt, and sometimes as the sons of Balaam. The more common account is, that they were the princes of the Egyptian magicians. One of the Jewish rabbins represents them as having been convinced by the miracles of Moses, and as having become converts to the Hebrew religion. There is no reason to doubt that these were in fact the leading men who opposed Moses in Egypt, by attempting to work counter-miracles. The point of the remark of the apostle here, is, that they resisted Moses by attempting to imitate his miracles, thus neutralizing the evidence that he was sent from God. In like manner, the persons here referred to, opposed the progress of the gospel by setting up a similar claim to that of the apostles; by pretending to have as much authority as they had; and by thus neutralizing the claims of the true religion, and leading off weak-minded persons from the truth. This is often the most dangerous kind of opposition that is made to religion.
Men of corrupt minds; - compare the notes at Ti1 6:5.
Reprobate concerning the faith - So far as the Christian faith is concerned. On the word rendered "reprobate," see the Rom 1:28 note; Co1 9:27 note, rendered "cast-away;" Co2 13:5 note. The margin here is, "of no judgment." The meaning is, that in respect to the Christian faith, or the doctrines of religion, their views could not be approved, and they were not to be regarded as true teachers of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: as: Exo 7:11, Exo 7:22, Exo 8:7, Exo 8:18
resist: Ti2 4:15; Kg1 22:22-24; jer 28:1-17; Act 13:8-11, Act 15:24; Gal 1:7-9, Gal 2:4, Gal 2:5; Eph 4:14; Th2 2:9-11; Tit 1:10; Pe2 2:1-3; Jo1 2:18, Jo1 4:1; Rev 2:6, Rev 2:14, Rev 2:15, Rev 2:20
men: Act 8:21, Act 8:22; Rom 1:28, Rom 16:18; Co2 11:13-15; Ti1 1:19, Ti1 4:2, Ti1 6:5; Tit 1:16; Pe2 2:14; Jde 1:18, Jde 1:19
reprobate: or, of no judgment, Co2 13:5, Co2 13:6
John Gill
Now as Jannes and Jambres withstood Moses,.... These were not Jews, who rose up and opposed Moses, as Dathan and Abiram did, as some have thought; but Egyptian magicians, the chief of those that Pharaoh sent for, when Moses and Aaron came before him, and wrought miracles; and who did in like manner by their enchantments, Ex 7:11 upon which place the Targum of Jonathan has these words:
"and Pharaoh called the wise men and the magicians; and Janis and Jambres, the magicians of the Egyptians, did so by the enchantments of their divinations.''
And the same paraphrase on Ex 1:15 calls them by the same names; and this shows from whence the apostle had these names, which are not mentioned in any place in the Old Testament; namely, from the traditions and records of the Jews, with which he was well acquainted: there is no need to say he had this account by divine revelation, for some of the Heathens had knowledge of this story some such way. Numenius; the philosopher, speaks of Jannes and Jambres as Egyptian scribes, and famous for their skill in the magic art; and who opposed themselves to Moses when the Jews were driven out of Egypt (l). Pliny also makes mention of Janme and Jotape as magicians; though he wrongly calls them Jews, and places Moses with them (m), as Jannes likewise is by Apuleius (n). It is commonly said by the Jews (o), that these were the two sons of Balaam, and they are said to be the chief of the magicians of Egypt (p); the latter of these is called in the Vulgate Latin version Mambres; and in some Jewish writers his name is Mamre (q) by whom also the former is called Jochane or John; and indeed Joannes, Jannes, and John, are the same name; and R. Gedaliah (r) says, that their names in other languages are John and Ambrose, which is not unlikely. Mention is made of the sons of Jambri in the Apocrypha:
"But the children of Jambri came out of Medaba, and took John, and all that he had, and went their way with it.'' (1 Maccabees 9:36)
whom Josephus (s) calls the sons of Amaraeus. These are said to be the persons that told Pharaoh, that a child should be born among the Israelites, by whom the whole land of Egypt should be destroyed, and which was the reason of Pharaoh's giving such a charge to the Hebrew midwives (t); also the making of the golden calf is ascribed to them (u); for, according to the Jews, they afterwards became proselytes; but these things are not to be depended on: however, certain it is, that they withstood Moses by their enchantments, and hardened Pharaoh's heart, so that, for a while, he would not let the children of Israel go. Now between these magicians, and the Papists before described, there is a very great agreement; as these men were Egyptians, so the Papists may be called, since Rome is spiritually called Sodom and Egypt, Rev_ 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Rev_ 9:20 and both sorcerers, using the magic art; Rev_ 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, Th2 2:9 and both agreed to keep the people of God in bondage, as much, and as long as they could: and particularly, as the magicians of Egypt withstood Moses,
so do these also resist the truth; the truth of one God, by their worshipping of images; and of one Mediator, by making use of angels, and saints departed, to intercede with God for them; and of justification by the righteousness of Christ, by introducing the doctrine of works, of merit, and supererogation; and of pardon and cleansing by the blood of Christ, and atonement by his sacrifice, by their pardons, indulgences, penance, purgatory, and the sacrifice of the Mass; yea, they resist the Scriptures of truth, not allowing them to be a sufficient rule without their unwritten traditions, and even Christ, who is truth itself, in all his offices, prophetic, priestly, and kingly.
Men of corrupt minds, of bad principles, holding antichristian tenets, derogatory to the grace of God, and glory of Christ; giving heed to seducing spirits, and doctrines of devils; like Jannes and Jambres, who were given to magic arts, and were under the influence of Satan:
reprobate concerning the faith; men of no judgment in the doctrine of faith; who have not their senses exercised to discern good and evil, to try things that differ, and approve the more excellent, but call good evil, and evil good: or as those who are disobedient and wicked in their lives, are said to be to every good work reprobate, Tit 1:16 so these are said to be reprobate to the faith; that is, to have no liking of it, or value for it, but despise it, hate it, and reject it; and upon that account, as they are like reprobate silver, whom God has rejected, they ought to be rejected by men.
(l) Apud Euseb. Praeparat. Evangel. l. 9. p. 411. (m) Nat. Hist. l. 30. c. 1. (n) Apolog. p. 248. (o) Targum Jon. in Numb. xxii. 22. & Zohar in Numb. fol. 78. 3. & Chronicon Mosis, fol. 6. 2. (p) Targum Jon. in Exod. i. 15. & vii. 11. & Zohar in Exod. fol. 75. 1. (q) T. Bab. Menachot, fol. 85. 1. Midrash Shemot Rabba, sect. 9. fol. 97. 3. & Aruch. in voce. (r) Shalsheleth Hakabala, fol. 7. 1. (s) Antiqu. l. 13. c. 1. sect. 2. (t) Targum Jon. in Exod. i. 15. (u) Zohar in Exod. fol. 75. 1. & in Numb. fol. 78. 3. Shalsheleth, ib.
John Wesley
Several ancient writers speak of Jannes and Jambres, as the chief of the Egyptian magicians. Men of corrupt minds - Impure notions and wicked inclinations. Void of judgment - Quite ignorant, as well as careless, of true, spiritual religion.
Robert Jamieson, A. R. Fausset and David Brown
Now--Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [ALFORD].
Jannes . . . Jambres--traditional names of the Egyptian magicians who resisted Moses (Ex 7:11, Ex 7:22), derived from "the unwritten teaching of the Jews" [THEODORET]. In a point so immaterial as the names, where Scripture had not recorded them, Paul takes the names which general opinion had assigned the magicians. EUSEBIUS [Preparation of the Gospel], quotes from NUMENIUS, "Jannes and Jambres were sacred scribes (a lower order of priests in Egypt) skilled in magic." HILLER interprets "Jannes" from the Abyssinian language a trickster, and "Jambres" a juggler" (Acts 13:8).
resist--"withstand," as before. They did so by trying to rival Moses' miracles. So the false teachers shall exhibit lying wonders in the last days (Mt 24:24; Th2 2:9; Rev_ 13:14-15).
reprobate--incapable of testing the truth (Rom 1:28) [BENGEL]. ALFORD takes passively, "not abiding the test"; rejected on being tested (Jer 6:30).
3:93:9: Այլ ո՛չ երբէք գայցեն յառաջ ՚ի լա՛ւ անդր. քանզի անմտութիւն սոցա յայտնի՛ լիցի ամենեցուն, որպէս եւ նոցա՛յն իսկ եղեւ[5004]։[5004] Ոմանք. Յառաջ գայցեն ՚ի լաւ... անմտութիւն նոցա յայտնի լինիցի ամե՛՛։
9 Բայց նրանք աւելի առաջ գնալ երբեք չեն կարող, քանի որ իրենց յիմարութիւնը յայտնի կը լինի բոլորին, ինչպէս որ եղաւ այդ երկուսինը:
9 Բայց աւելի յառաջ պիտի չերթան, վասն զի ասոնց անմտութիւնը ամենուն յայտնի պիտի ըլլայ, ինչպէս երկուքինը եղաւ։
Այլ ոչ երբեք գայցեն յառաջ ի լաւ անդր. քանզի անմտութիւն սոցա յայտնի լիցի ամենեցուն, որպէս եւ նոցայն իսկ եղեւ:

3:9: Այլ ո՛չ երբէք գայցեն յառաջ ՚ի լա՛ւ անդր. քանզի անմտութիւն սոցա յայտնի՛ լիցի ամենեցուն, որպէս եւ նոցա՛յն իսկ եղեւ[5004]։
[5004] Ոմանք. Յառաջ գայցեն ՚ի լաւ... անմտութիւն նոցա յայտնի լինիցի ամե՛՛։
9 Բայց նրանք աւելի առաջ գնալ երբեք չեն կարող, քանի որ իրենց յիմարութիւնը յայտնի կը լինի բոլորին, ինչպէս որ եղաւ այդ երկուսինը:
9 Բայց աւելի յառաջ պիտի չերթան, վասն զի ասոնց անմտութիւնը ամենուն յայտնի պիտի ըլլայ, ինչպէս երկուքինը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Но они не много успеют; ибо их безумие обнаружится перед всеми, как и с теми случилось.
3:9  ἀλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο.
3:9. ἀλλ' (Other) οὐ (not) προκόψουσιν (they-shall-fell-before) ἐπὶ (upon) πλεῖον, (to-more-beyond,"ἡ (the-one) γὰρ (therefore) ἄνοια (an-un-considering-unto) αὐτῶν (of-them) ἔκδηλος (distincted-out) ἔσται ( it-shall-be ) πᾶσιν , ( unto-all ,"ὡς (as) καὶ (and) ἡ (the-one) ἐκείνων (of-the-ones-thither) ἐγένετο . ( it-had-became )
3:9. sed ultra non proficient insipientia enim eorum manifesta erit omnibus sicut et illorum fuitBut they shall proceed no farther: for their folly shall be manifest to all men, as theirs also was.
9. But they shall proceed no further: for their folly shall be evident unto all men, as theirs also came to be.
3:9. But they will not advance beyond a certain point. For the folly of the latter shall be made manifest to all, just as that of the former.
3:9. But they shall proceed no further: for their folly shall be manifest unto all [men], as theirs also was.
But they shall proceed no further: for their folly shall be manifest unto all [men], as their' s also was:

9: Но они не много успеют; ибо их безумие обнаружится перед всеми, как и с теми случилось.
3:9  ἀλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο.
3:9. sed ultra non proficient insipientia enim eorum manifesta erit omnibus sicut et illorum fuit
But they shall proceed no farther: for their folly shall be manifest to all men, as theirs also was.
3:9. But they will not advance beyond a certain point. For the folly of the latter shall be made manifest to all, just as that of the former.
3:9. But they shall proceed no further: for their folly shall be manifest unto all [men], as theirs also was.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12: Тимофей всегда следовал примеру апостола Павла в отношении терпения страданий и в других добродетелях. Об этом апостол напоминает теперь, чтобы побудить его и впредь держаться подальше от лжеучителей.

Постигших меня... Возможный перевод: "А какие страдания постигли меня!.. Что за преследования я перенес. И от всех них избавил меня Господь".

В Антиохии - см. Деян XIII:15.

В Иконии - Деян XIV:2: и cл.

В Листре - Деян XIV:19: и cл.

Дни все желающие жить благочестиво... - Ср. Мф V:10: и сл.
Adam Clarke: Commentary on the Bible - 1831
3:9: But they shall proceed no farther - Such teaching and teachers shall never be able ultimately to prevail against the truth; for the foundation of God standeth sure.
Their folly shall be manifest - As the Scriptures, which are the only rule of morals and doctrine, shall ever be preserved; so, sooner or later, all false doctrines shall be tried by them: and the folly of men, setting up their wisdom against the wisdom of God, must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people. The religion that fears the Bible is not the religion of God. Is Popery or Protestantism this religion?
Albert Barnes: Notes on the Bible - 1834
3:9: But they shall proceed no further - There is a certain point beyond which they will not be allowed to go. Their folly will become manifest, and the world will understand it. The apostle does not say how far these false teachers would be allowed to go, but that they would not be suffered always to prosper and pRev_ail. They might be plausible at first, and lead many astray; they might, by art and cunning, cover up the real character of their system; but there would be a fair development of it, and it would be seen to be folly. The apostle here may be understood as declaring a general truth in regard to error. It often is so plausible at first, that it seems to be true. It wins the hearts of many persons, and leads them astray. It flatters them personally, or it flatters them with the hope of a better state of things in the church and the world. But the time will always come when men will see the folly of it. Error will advance only to a certain point, when it will be "seen" to be falsehood and folly, and when the world will arise and cast it off. In some cases, this point may be slower in being reached than in others; but there "is" a point, beyond which error will not go. At the reformation under Luther, that point had been reached, when the teachings of the great apostasy were seen to be "folly," and when the awakened intellect of the world would allow it to "proceed no farther," and aroused itself and threw it off. In the workings of society, as well as by the direct appointment of God, there is a point beyond which error cannot pRev_ail; and hence, there is a certainty that truth will finally triumph.
For their folly shall be manifest unto all men - The world will see and understand what they are, and what they teach. By smooth sophistry, and cunning arts, they will not be able always to deceive mankind.
As their's also was - That of Jannes and Jambres. That is, it became manifest to all that they could not compete with Moses and Aaron; that their claims to the power of working miracles were the mere arts of magicians, and that they had set up pretensions which they could not sustain; compare Exo 8:18-19. In regard to the time to which the apostle referred in this description, it has already been observed (see the notes at Ti2 3:1), that it was probably to that great apostasy of the "latter days," which he has described in 2 Thes. 2: and 1 Tim. 4: But there seems to be no reason to doubt that he had his eye immediately on some persons who had appeared then, and who had evinced some of the traits which would characterize the great apostasy, and whose conduct showed that the great "falling away" had already commenced. In Th2 2:7, he says that the "mystery of iniquity" was already at work, or was even then manifesting itself; and there can be no doubt that the apostle saw that there had then commenced what he knew would yet grow up into the great defection from the truth. In some persons, at that time, who had the form of godliness, but who denied its power; who made use of insinuating arts to proselyte the weak and the credulous; who endeavor to imitate the true apostles, perhaps by attempting to work miracles, as Jannes and Jambres did, he saw the "germ" of what was yet to grow up into so gigantic a system of iniquity as to overshadow the world. Yet he consoled Timothy with the assurance that there was a point beyond which the system of error would not be allowed to go, but where its folly must be seen, and where it would be arrested.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: their: Ti2 3:8; Exo 7:12, Exo 8:18, Exo 8:19, Exo 9:11; Kg1 22:25; Psa 76:10; Jer 28:15-17; Jer 29:21-23, Jer 29:31, Jer 29:32, Jer 37:19; Act 13:11, Act 19:15-17
Geneva 1599
(3) But they shall proceed no further: for their folly shall be manifest unto all [men], as theirs also was.
(3) He adds a comfort: the Lord will at length take off all their masks.
John Gill
But they shall proceed no further,.... They may proceed to more ungodliness, and wax worse and worse in error; but they shall proceed no further than the magicians of Egypt, who did lying wonders, hardened Pharaoh's heart, and deceived him and the Egyptians; but could not destroy the Israelites, nor hinder their departure out of Egypt, when their time was come: so these wicked men do false miracles, harden the popes of Rome, and deceive the nations subject to them; but they cannot deceive the elect of God, nor destroy the church of God, against which the gates of hell cannot prevail; nor could they hinder the reformation, or the departure of the Lord's people out of Babylon.
For their folly should be manifest unto all men, as theirs also was; as the folly of Jannes and Jambres was, when Aaron's rod devoured theirs; and when they could not produce lice, but was obliged to own to Pharaoh, that that plague was the finger of God; and when they could not stand before Moses, because of the boils that were upon them, Ex 7:12. And so the Arabic version renders it, "as is manifest the folly, or madness of these two"; and it is notorious in how many instances the frauds, impostures, tricks, and villanies of the church of Rome, and its votaries, have been detected and exposed; which have been the means of hindering them from proceeding any further than they have. The Alexandrian copy reads, "their understanding"; that which they pretended to have of divine things.
John Wesley
They shall proceed no farther - In gaining proselytes.
Robert Jamieson, A. R. Fausset and David Brown
they shall proceed no further--Though for a time (Ti2 2:16) "they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond which they shall not be able to "proceed further" (Job 38:11; Rev_ 11:7, Rev_ 11:11). They themselves shall "wax worse and worse" (Ti2 3:13), but they shall at last be for ever prevented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself" [BENGEL].
their folly--literally, "dementation": wise though they think themselves.
shall be manifest--Greek, "shall be brought forth from concealment into open day" [BENGEL], (1Cor 4:5).
as theirs . . . was--as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Ex 8:18; Ex 9:11).
3:103:10: Այլ դու զհե՛տ եկիր վարդապետութեան իմոյ, առաջնորդութեան, յօժարութեան, հաւատո՛ց, երկայնմտութեա՛ն, սիրո՛յ, համբերութեան[5005], [5005] Օրինակ մի. Զհե՛տ եկ վարդա՛՛։
10 Իսկ դու հետեւեցիր իմ վարդապետութեանը, իմ վարմունքին, կամեցողութեանը, հաւատին, համբերատարութեանը, սիրուն, համբերութեանը
10 Իսկ դուն ծանօթացար իմ վարդապետութեանս, վարմունքիս, դիտաւորութեանս, հաւատքիս, երկայնմտութեանս, սիրոյս, համբերութեանս,
Այլ դու զհետ եկիր վարդապետութեան իմոյ, առաջնորդութեան, յօժարութեան, հաւատոց, երկայնմտութեան, սիրոյ, համբերութեան:

3:10: Այլ դու զհե՛տ եկիր վարդապետութեան իմոյ, առաջնորդութեան, յօժարութեան, հաւատո՛ց, երկայնմտութեա՛ն, սիրո՛յ, համբերութեան[5005],
[5005] Օրինակ մի. Զհե՛տ եկ վարդա՛՛։
10 Իսկ դու հետեւեցիր իմ վարդապետութեանը, իմ վարմունքին, կամեցողութեանը, հաւատին, համբերատարութեանը, սիրուն, համբերութեանը
10 Իսկ դուն ծանօթացար իմ վարդապետութեանս, վարմունքիս, դիտաւորութեանս, հաւատքիս, երկայնմտութեանս, սիրոյս, համբերութեանս,
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: А ты последовал мне в учении, житии, расположении, вере, великодушии, любви, терпении,
3:10  σὺ δὲ παρηκολούθησάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ,
3:10. Σὺ (Thou) δὲ (moreover) παρηκολούθησάς (thou-pathed-along-beside-unto) μου (of-me) τῇ (unto-the-one) διδασκαλίᾳ, (unto-a-spoken-teaching-unto,"τῇ (unto-the-one) ἀγωγῇ, (unto-a-leading,"τῇ (unto-the-one) προθέσει, (unto-a-placing-before,"τῇ (unto-the-one) πίστει, (unto-a-trust,"τῇ (unto-the-one) μακροθυμίᾳ, (unto-a-long-passioning-unto,"τῇ (unto-the-one) ἀγάπῃ, (unto-an-excessing-off,"τῇ (unto-the-one) ὑπομονῇ, (unto-a-staying-under,"
3:10. tu autem adsecutus es meam doctrinam institutionem propositum fidem longanimitatem dilectionem patientiamBut thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, love, patience,
10. But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience,
3:10. But you have fully comprehended my doctrine, instruction, purpose, faith, longsuffering, love, patience,
3:10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience:

10: А ты последовал мне в учении, житии, расположении, вере, великодушии, любви, терпении,
3:10  σὺ δὲ παρηκολούθησάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ,
3:10. tu autem adsecutus es meam doctrinam institutionem propositum fidem longanimitatem dilectionem patientiam
But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, love, patience,
3:10. But you have fully comprehended my doctrine, instruction, purpose, faith, longsuffering, love, patience,
3:10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Marks of Perilous Times; Excellence of the Scriptures.A. D. 66.
10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, thoroughly furnished unto all good works.

Here the apostle, to confirm Timothy in that way wherein he walked,

I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul (v. 10): Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the apostles, the more closely we shall cleave to it; the reason why many sit loose to it is because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or not know them fully; those who knew them best loved and honoured them the most. Now what is it that Timothy had so fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God (Acts xx. 27), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation: Thou hast fully know my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: "Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men." 4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well (v. 11): "Thou hast fully known the persecutions and afflictions that came unto me" (he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lystra); "and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before." 6. He knew what care God had taken of him: Notwithstanding out of them all the Lord delivered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that cause which they suffer for; when we know only the hardships they undergo for Christ, we may be ready to say, "We will renounce that cause that is likely to cost us so dear in the owning of it;" but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things (v. 12): All that will live godly in Christ Jesus shall suffer persecution: not always alike; at that time those who professed the faith of Christ were more exposed to persecution than at other times; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; those who will live godly must expect it, especially those who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Acts xx. 23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of them all, for Timothy's and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly in Jesus Christ--this is their practice; and they shall suffer persecution--this is the usage they must expect in this world.

II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as it is in Jesus: But evil men and seducers shall wax worse and worse, &c., v. 13. Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so at last, to their cost.

III. He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures (v. 14, 15): Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ's disciples indeed, John viii. 31. We should not be any more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph. iv. 14. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb. xiii. 9. And for this reason we should continue in the things we have learned from the holy scriptures; not that we ought to continue in any errors and mistakes which we may have been led into, in the time of our childhood and youth (for these, upon an impartial enquiry and full conviction, we should forsake); but this makes nothing against our continuing in those things which the holy scriptures plainly assert, and which he that runs may read. If Timothy would adhere to the truth as he had been taught it, this would arm him against the snares and insinuations of seducers. Observe, Timothy must continue in the things which he had learned and had been assured of.

1. It is a great happiness to know the certainty of the things wherein we have been instructed (Luke i. 4); not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of, that, being grounded in the truth, we may be guarded against error, for certainty in religion is of great importance and advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves experienced the power of the truths they taught thee, and been ready to suffer for them, and thereby would give the fullest evidence of their belief of these truths." (2.) "Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture (v. 15): That from a child thou hast known the holy scriptures."

2. Those who would acquaint themselves with the things of God, and be assured of them, must know the holy scriptures, for these are the summary of divine revelation.

3. It is a great happiness to know the holy scriptures from our childhood; and children should betimes get the knowledge of the scriptures. The age of children is the learning age; and those who would get true learning must get it out of the scriptures.

4. The scriptures we are to know are the holy scriptures; they come from the holy God, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy and to lead us in the way of holiness to happiness; being called the holy scriptures, they are by this distinguished from profane writings of all sorts, and from those that only treat morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the noble Bereans did, Acts xvii. 11. They must not lie by us neglected, and seldom or never looked into. Now here observe,

(1.) What is the excellency of the scripture. It is given by inspiration of God (v. 16), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2 Pet. i. 21. The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style,--from the truth, purity, and sublimity, of the doctrines contained in it,--from the harmony of its several parts,--from its power and efficacy on the minds of multitudes that converse with it,--from the accomplishment of many prophecies relating to things beyond all human foresight,--and from the uncontrollable miracles that were wrought in proof of its divine original: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb. ii. 4.

(2.) What use it will be of to us. [1.] It is able to make us wise to salvation; that is, it is a sure guide in our way to eternal life. Note, Those are wise indeed who are wise to salvation. The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith." Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb. iv. 2. For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? [3.] That the man of God may be perfect, v. 17. The Christian, the minister, is the man of God. That which finishes a man of God in this world is the scripture. By it we are thoroughly furnished for every good work. There is that in the scripture which suits every case. Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it.

(3.) On the whole we here see, [1.] That the scripture has various uses, and answers divers ends and purposes: It is profitable for doctrine, for reproof, for correction of all errors in judgment and practice, and for instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was designed for the man of God, the minister as well as the Christian who is devoted to God, for it is profitable for doctrine, &c. [3.] If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than ever! and then shall we find the benefit and advantage designed thereby, and shall at last attain the happiness therein promised and assured to us.
Adam Clarke: Commentary on the Bible - 1831
3:10: Thou hast fully known my doctrine - And having long had the opportunity of knowing me, the doctrine I preached, my conduct founded on these doctrines, the object I have in view by my preaching, my fidelity to God and to my trust, my long-suffering with those who walked disorderly, and opposed themselves to the truth, and did what they could to lessen my authority and render it suspected, my love to them and to the world in general, and my patience in all my adversities; thou art capable of judging between me and the false teachers, and canst easily discern the difference between their doctrines, conduct, motives, temper, spirit, etc., and mine.
Albert Barnes: Notes on the Bible - 1834
3:10: But thou hast fully known my doctrine ... - Margin, "been a diligent follower of." The margin is more in accordance with the usual meaning of the Greek word, which means, properly, to accompany side by side; to follow closely; to trace out; to examine Luk 1:3, and to conform to. The meaning here, however, seems to be, that Timothy had an opportunity to follow out; i. e., to examine closely the manner of life of the apostle Paul. He had been so long his companion, that he had had the fullest opportunity of knowing how he had lived and taught, and how he had borne persecutions. The object of this reference to his own life and sufferings is evidently to encourage Timothy to bear persecutions and trials in the same manner; compare Ti2 3:14. He saw, in the events which began already to develope themselves, that trials must be expected; he knew that all who would live holy lives must suffer persecution; and hence, he sought to prepare the mind of Timothy for the proper endurance of trials, by a reference to his own case. The word "doctrine," here, refers to his "teaching," or manner of giving instruction. It does not refer, as the word now does, to the opinions which he held; see the notes at Ti1 4:16. In regard to the opportunities which Timothy had for knowing the manner of Paul's life, see the introduction to the Epistle, and Paley, Hor. Paul., "in loc." Timothy had been the companion of Paul during a considerable portion of the time after his conversion. The "persecutions" referred to here Ti2 3:11 are those which occurred in the vicinity of Timothy's native place, and which he would have had a particular opportunity of being acquainted with. This circumstance, and the fact that Paul did not refer to other persecutions in more remote places, is one of the "undesigned coincidences," of which Paley has made so much in his incomparable little work - Horae Paulinae.
Manner of life - Literally, "leading, guidance;" then, the method in which one is led - his manner of life; compare the notes at Th1 2:1.
Purpose - Plans, or designs.
Faith - Perhaps fidelity, or faithfulness.
Long-suffering - With the evil passions of others, and their efforts to injure him. See the word explained in the notes at Co1 13:4.
Charity - see the notes at 1 Cor. 13.
Patience - "A calm temper, which suffers evils without murmuring or discontent." Webster.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: thou hast fully known: or, thou hast been a diligent follower of, Luk 1:3; Phi 2:22; Ti1 4:6 *Gr.
my: Ti2 3:16, Ti2 3:17, Ti2 4:3; Act 2:42; Rom 16:17; Eph 4:14; Ti1 1:3, Ti1 4:12, Ti1 4:13; Tit 2:7; Heb 13:9; Jo2 1:9, Jo2 1:10
manner: Act 20:18, Act 26:4; Th1 1:5; Pe2 3:11
purpose: Dan 1:8; Act 11:23; Co2 1:17
faith: Ti2 2:22; Co2 6:4-10; Ti1 4:12, Ti1 6:11; Pe2 1:5-7
Geneva 1599
(4) But thou hast (b) fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
(4) So that we are not deceived by such hypocrites, we must set before us the virtues of the holy servants of God, and we must not be afraid of persecution which they suffered willingly, and which always follows true godliness. But we must especially hold fast the doctrine of the apostles, the sum of which is this, that we are saved through faith in Christ Jesus.
(b) You thoroughly know not only what I taught and did, but also how I thought and was inclined.
John Gill
But thou hast fully known my doctrine,.... This, with what follows, is said in opposition to the characters, principles, and practices of the above wicked men, and for the imitation and encouragement of Timothy, and of others, whether ministers or private believers: the apostle calls the doctrine he delivered, "my doctrine": not because he was the author of it, or that it was a scheme of principles formed and contrived by him; but because it was the doctrine which he had received from God, which was given him to preach, and which he did preach purely and faithfully; otherwise it was the doctrine of Christ, and the same with that which was preached by the rest of the apostles; and which was the doctrine of the Scriptures, and was according to godliness; and as preached by him, was all of a piece, and without any adulteration, or mixture, and was open and manifest, and well known to Timothy, and others; for he used no hidden things of dishonesty, nor did he conceal his principles, or keep back anything that was profitable. And as well known was his
manner of life; both his civil life, how he spent his time, not in ease and idleness, but oftentimes in labour with his own hands; nor did he live in a sensual and voluptuous manner, but frequently was in hunger, and thirst, and nakedness; and likewise his religious life, and conversation, not only in the church, which was spent in the ministry of the word, and ordinances; but in the world, which, by the grace of God, was in simplicity and godly sincerity, in a very just, holy, and unblamable manner: his life was agreeable to his doctrine, and ornamental to his profession: and even the secrets of his mind, his views, his aims and ends in all he did, which are signified by his
purpose, were open and manifest; and which were not to obtain glory and applause from men, nor to gather wealth and riches for himself; but that God might be glorified in the salvation of men; that Christ might be magnified both in his life and death; that his Gospel might be spread, his kingdom be enlarged, and that many souls might be converted and brought to the knowledge of him; and hence he became all things to all, that he might gain some. And as the doctrine of
faith, embraced, professed, and preached by him, was well known, so no less conspicuous was the grace of faith in him, with respect to his interest in God's everlasting love, in salvation by Jesus Christ, and in eternal glory and happiness; of which be had a full assurance, and which remained constant and firm in him to the end. Unless rather his faithfulness in the discharge of his ministerial work should be here designed, for which he was very remarkable; as also for his
longsuffering both towards those that were without, the open enemies and persecutors of the Gospel, and towards them that were within, the brethren, whose infirmities he bore; and also for the success of the Gospel as the husbandman has long patience, and waits long for the former and latter rain to which is added
charity; which suffers long, and is kind; and may include his love to God, to Christ, and to the souls of men; which was very great, and particularly to his countrymen, the Jews, and also to the Gentiles; and especially to the churches he was more immediately concerned with, and even to all the saints: this is left out in the Alexandrian copy: it follows,
patience; in bearing all indignities, reproaches, afflictions, and persecutions, for the sake of Christ and his Gospel; by which he was not in the least moved, but persevered with, great courage and constancy to the end.
Robert Jamieson, A. R. Fausset and David Brown
fully known--literally, "fully followed up" and traced; namely, with a view to following me as thy pattern, so far as I follow Christ; the same Greek as in Lk 1:3, "having had perfect understanding of all things." His pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Acts 13:50; Acts 14:5, Acts 14:19), but is first mentioned as such Acts 16:1-3. However, he was "a disciple" already, when introduced to us in Acts 16:1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts three years before. Hence arose Timothy's knowledge of Paul's persecutions, which were the common talk of the churches in those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the history and the Epistle, indicating genuineness [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;]. A forger of Epistles from the Acts would never allude to Timothy's knowledge of persecutions, when that knowledge is not expressly mentioned in the history, but is only arrived at by indirect inference; also the omission of Derbe here, in the Epistle, is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not those subsequent, was because Timothy was familiar with the latter as an eye-witness and Paul needed not to remind him of them, but the former Timothy had traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion.
doctrine--"teaching."
manner of life--"conduct," "behavior."
purpose--The Greek is elsewhere usually used of God's "purpose." But here, as in Acts 11:23, of Paul's determined "purpose of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function, and in every action is, not my selfish gain, but the glory of God in Christ.
long-suffering--towards my adversaries, and the false teachers; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (Ti2 4:2; 2Cor 6:6; Gal 5:22; Eph 4:2; Col 3:12).
charity--love to all men.
patience--"endurance"; patient continuance in well-doing amidst adversities (Ti2 3:11; Rom 2:7).
3:113:11: հալածանա՛ց, չարչարանա՛ց. որպիսիք եղե՛ն ինձ յԱնտիոք, եւ ՚ի յԻկոնիոն, եւ ՚ի Լիւստրոս. որպիսի հալածանաց համբերի, եւ յամենայնէ փրկեա՛ց զիս Տէր[5006]։ [5006] Ոմանք. Եւ յԻկոնիոն եւ ՚ի Լիստրոս... հալածանաց համբերէի. կամ՝ եւ համբերեցի, եւ յամենայնի փրկեաց։ Ուր Ոսկան. Եւ ՚ի Լիւստրայ։ Յայս համար՝ ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. նշանակեն՝ զԹեկղի չարչարանսն ասէ։
11 եւ այն հալածանքներին ու չարչարանքներին, որոնք պատահեցին ինձ Անտիոքում, Իկոնիոնում եւ Լիւստրայում. գիտես, թէ ինչպիսի՜ հալածանքների ենթարկուեցի, բայց Տէրն ինձ փրկեց այդ բոլորից:
11 Հալածանքներուս, չարչարանքներուս, որոնք ինծի պատահեցան Անտիոքի եւ Իկոնիոնի ու Լիւստրայի մէջ, գիտես թէ ի՛նչպէս հալածանքներու համբերեցի։ Եւ Տէրը ազատեց զիս այս ամենէն։
հալածանաց, չարչարանաց, որպիսիք եղեն ինձ յԱնտիոք եւ յԻկոնիոն եւ ի Լիւստրոս, որպիսի՛ հալածանաց համբերի, եւ յամենայնէ փրկեաց զիս Տէր:

3:11: հալածանա՛ց, չարչարանա՛ց. որպիսիք եղե՛ն ինձ յԱնտիոք, եւ ՚ի յԻկոնիոն, եւ ՚ի Լիւստրոս. որպիսի հալածանաց համբերի, եւ յամենայնէ փրկեա՛ց զիս Տէր[5006]։
[5006] Ոմանք. Եւ յԻկոնիոն եւ ՚ի Լիստրոս... հալածանաց համբերէի. կամ՝ եւ համբերեցի, եւ յամենայնի փրկեաց։ Ուր Ոսկան. Եւ ՚ի Լիւստրայ։ Յայս համար՝ ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. նշանակեն՝ զԹեկղի չարչարանսն ասէ։
11 եւ այն հալածանքներին ու չարչարանքներին, որոնք պատահեցին ինձ Անտիոքում, Իկոնիոնում եւ Լիւստրայում. գիտես, թէ ինչպիսի՜ հալածանքների ենթարկուեցի, բայց Տէրն ինձ փրկեց այդ բոլորից:
11 Հալածանքներուս, չարչարանքներուս, որոնք ինծի պատահեցան Անտիոքի եւ Իկոնիոնի ու Լիւստրայի մէջ, գիտես թէ ի՛նչպէս հալածանքներու համբերեցի։ Եւ Տէրը ազատեց զիս այս ամենէն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: в гонениях, страданиях, постигших меня в Антиохии, Иконии, Листрах; каковые гонения я перенес, и от всех избавил меня Господь.
3:11  τοῖς διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν ἀντιοχείᾳ, ἐν ἰκονίῳ, ἐν λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρρύσατο ὁ κύριος.
3:11. τοῖς (unto-the-ones) διωγμοῖς, (unto-pursuings-of,"τοῖς (unto-the-ones) παθήμασιν, (unto-experiencings-to," οἷά ( which-belonged ) μοι (unto-me) ἐγένετο ( it-had-became ) ἐν (in) Ἀντιοχείᾳ, (unto-an-Antiocheia,"ἐν (in) Ἰκονίῳ, (unto-an-Ikonion,"ἐν (in) Λύστροις, (unto-Lustra') οἵους ( to-which-belonged ) διωγμοὺς (to-pursings-of) ὑπήνεγκα: (I-beared-under) καὶ (and) ἐκ (out) πάντων ( of-all ) με (to-me) ἐρύσατο ( it-tracted ,"ὁ (the-one) κύριος. (Authority-belonged)
3:11. persecutiones passiones qualia mihi facta sunt Antiochiae Iconii Lystris quales persecutiones sustinui et ex omnibus me eripuit DominusPersecutions, afflictions: such as came upon me at Antioch, at Iconium and at Lystra: what persecutions I endured, and out of them all the Lord delivered me.
11. persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured: and out of them all the Lord delivered me.
3:11. persecutions, afflictions; such things as happened to me at Antioch, at Iconium, and at Lystra; how I endured persecutions, and how the Lord rescued me from everything.
3:11. Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me.
Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me:

11: в гонениях, страданиях, постигших меня в Антиохии, Иконии, Листрах; каковые гонения я перенес, и от всех избавил меня Господь.
3:11  τοῖς διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν ἀντιοχείᾳ, ἐν ἰκονίῳ, ἐν λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρρύσατο ὁ κύριος.
3:11. persecutiones passiones qualia mihi facta sunt Antiochiae Iconii Lystris quales persecutiones sustinui et ex omnibus me eripuit Dominus
Persecutions, afflictions: such as came upon me at Antioch, at Iconium and at Lystra: what persecutions I endured, and out of them all the Lord delivered me.
3:11. persecutions, afflictions; such things as happened to me at Antioch, at Iconium, and at Lystra; how I endured persecutions, and how the Lord rescued me from everything.
3:11. Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:11: Persecutions - which came unto me at Antioch - The Antioch mentioned here was Antioch in Pisidia, to which place Paul and Barnabas came in their first apostolic progress, and where Paul delivered that memorable discourse which is preserved in the 13th chapter of Acts, Acts 13:16-43. In this city, it is said, the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts; but they shook of the dust of their feet against them, and came to Iconium, Act 13:50, Act 13:51. Here there was an assault made both of the Gentiles and also of the Jews with their rulers, to treat them despitefully, and to stone them, and they fled unto Lystra and Derbe; and there came thither certain Jews, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead. The historian informs us that his life was miraculously restored, and that he departed thence, and came to Derbe, and afterwards returned to Lystra, Iconium, and Antioch, where they had lately been so grievously persecuted. See Act 14:5, Act 14:6, Act 14:19-21. These are the persecutions, etc., to which the apostle alludes; and we find that he mentions them here precisely in the same order in which, according to the relation of St. Luke, they occurred. Now it is said here that Timothy fully knew all these things; and we may naturally suppose they could not be unknown to him, when it is evident he was either a native of, or resided in, those parts; for when the apostle, sometime after the above, visited Derbe and Lystra, behold, a certain disciple was there named Timotheus, well reported of by the brethren that were at Lystra and Iconium; Act 16:1, Act 16:2. As these things happened in his own neighborhood, Timothy must have known them; for a person who had such a religious education as he had could not be unacquainted with these persecutions, especially as we may believe that his mother and grandmother had been converts to Christianity at that time. See several useful remarks in Dr. Paley's Horae Paulinae, on these circumstances, page 312.
Albert Barnes: Notes on the Bible - 1834
3:11: Persecutions - On the meaning of this word, see the notes at Mat 5:10.
Afflictions - Trials of other kinds than those which arose from persecutions. The apostle met them everywhere; compare the notes at Act 20:23.
Which came unto me at Antioch - The Antioch here referred to is not the place of that name in Syria (see the notes at Act 11:19); but a city of the same name in Pisidia, in Asia Minor; notes, Act 13:14. Paul there suffered persecution from the Jews; Act 13:45.
At Iconium; - notes, Act 13:50. On the persecution there, see the notes at Act 14:3-6.
At Lystra; - Act 14:6. At this place, Paul was stoned; notes, Act 14:19. Timothy was a native of either Derbe or Lystra, cities near to each other, and was doubtless there at the time of this occurrence; Act 16:1.
But out of them all the Lord delivered me - See the history in the places referred to in the Acts .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Persecutions: Act 9:16, Act 20:19, Act 20:23, Act 20:24; Rom 8:35-37; Co1 4:9-11; Co2 1:8-10, Co2 4:8-11; Co2 11:23-28; Heb 10:33-34
at Antioch: Act 13:45, Act 13:50, Act 13:51, Act 14:2, Act 14:5, Act 14:6, Act 14:19-21
but: Ti2 4:7, Ti2 4:17, Ti2 4:18; Gen 48:16; Sa2 22:1, Sa2 22:49; Job 5:19, Job 5:20; Psa 34:19, Psa 37:40; Psa 91:2-6, Psa 91:14; Isa 41:10, Isa 41:14, Isa 43:2; Jer 1:19; Dan 6:27; Act 9:23-25; Act 21:32, Act 21:33, Act 23:10, Act 23:12-24, Act 25:3, Act 25:4, Act 26:17, Act 26:22; Co2 1:10; Pe2 2:9
Geneva 1599
Persecutions, afflictions, which came unto me at (c) Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me.
(c) Which is in Pisidia.
John Gill
Persecutions, afflictions, which came unto me at Antioch,.... In Pisidia; where the Jews that contradicted and blasphemed his doctrine, and envied his success, stirred up the chief of the city, both men and women, against him, and Barnabas; who persecuted them and expelled them out, of their coasts, Acts 13:45 and also at Iconium; where both Jews and Gentiles made an assault upon them, to use them ill, and stone them, Acts 14:5 and likewise at Lystra; where the apostle was stoned, and drawn out of the city, and left for dead, Acts 14:19. And these instances are the rather mentioned because they were done in those parts, where Timothy had lived, Acts 16:1 and so knew the truth of these things, not only from the apostle's mouth, but from the testimonies of others; and perhaps he might have been a witness to some of them himself;
what persecutions I endured: not only in the above places, but elsewhere; see a detail of them in 2Cor 11:23,
but out of them all the Lord delivered me; see 2Cor 1:10 Ti2 4:17, this he says to the glory of the grace and power of God, to whom he ascribes all his deliverances; and for the encouragement of Timothy, and other saints, under sufferings, who may hope and believe that the Lord will deliver them in his own time and way, Ps 34:19.
Robert Jamieson, A. R. Fausset and David Brown
afflictions--"sufferings."
which--Greek, "such as."
in Antioch--of Pisidia (Acts 13:14, Acts 13:50-51).
Iconium-- (Acts 14:1-5).
Lystra-- (Acts 14:6, Acts 14:19).
what--How grievous.
out of . . . all . . . Lord delivered me-- (Ti2 4:17; Ps 34:17; 2Cor 1:10). An encouragement to Timothy not to fear persecutions.
3:123:12: Եւ ամենեքին որ կամիցին աստուածպաշտութեամբ կեալ ՚ի Քրիստոս Յիսուս, ՚ի հալածա՛նս կացցեն[5007]։ [5007] Ոմանք. Եւ ամենեքեան... կալ ՚ի Քրիստոս Յիսուս, ՚ի հալածանս կայցեն։
12 Եւ բոլոր նրանք, որ ուզում են աստուածապաշտութեամբ ապրել Քրիստոս Յիսուսով, հալածանքների մէջ պիտի լինեն:
12 Եւ ամէն անոնք որ կ’ուզեն աստուածպաշտութեամբ ապրիլ Քրիստոս Յիսուսով՝ հալածանք պիտի կրեն։
Եւ ամենեքին որ կամիցին աստուածպաշտութեամբ կեալ ի Քրիստոս Յիսուս` ի հալածանս կացցեն:

3:12: Եւ ամենեքին որ կամիցին աստուածպաշտութեամբ կեալ ՚ի Քրիստոս Յիսուս, ՚ի հալածա՛նս կացցեն[5007]։
[5007] Ոմանք. Եւ ամենեքեան... կալ ՚ի Քրիստոս Յիսուս, ՚ի հալածանս կայցեն։
12 Եւ բոլոր նրանք, որ ուզում են աստուածապաշտութեամբ ապրել Քրիստոս Յիսուսով, հալածանքների մէջ պիտի լինեն:
12 Եւ ամէն անոնք որ կ’ուզեն աստուածպաշտութեամբ ապրիլ Քրիստոս Յիսուսով՝ հալածանք պիտի կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Да и все, желающие жить благочестиво во Христе Иисусе, будут гонимы.
3:12  καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν ἐν χριστῶ ἰησοῦ διωχθήσονται·
3:12. καὶ (And) πάντες ( all ) δὲ (moreover) οἱ (the-ones) θέλοντες ( determining ) ζῇν (to-life-unto) εὐσεβῶς (unto-goodly-revered) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) διωχθήσονται: (they-shall-be-pursued)
3:12. et omnes qui volunt pie vivere in Christo Iesu persecutionem patienturAnd all that will live godly in Christ Jesus shall suffer persecution.
12. Yea, and all that would live godly in Christ Jesus shall suffer persecution.
3:12. And all those who willingly live the piety in Christ Jesus will suffer persecution.
3:12. Yea, and all that will live godly in Christ Jesus shall suffer persecution.
Yea, and all that will live godly in Christ Jesus shall suffer persecution:

12: Да и все, желающие жить благочестиво во Христе Иисусе, будут гонимы.
3:12  καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν ἐν χριστῶ ἰησοῦ διωχθήσονται·
3:12. et omnes qui volunt pie vivere in Christo Iesu persecutionem patientur
And all that will live godly in Christ Jesus shall suffer persecution.
3:12. And all those who willingly live the piety in Christ Jesus will suffer persecution.
3:12. Yea, and all that will live godly in Christ Jesus shall suffer persecution.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:12: All that will live godly - So opposite to the spirit and practice of the world is the whole of Christianity, that he who gives himself entirely up to God, making the Holy Scriptures the rule of his words and actions, will be less or more reviled and persecuted. "If religion gives no quarter to vice, the vicious will give no quarter to religion and its professors."
Albert Barnes: Notes on the Bible - 1834
3:12: Yea, and all that will live godly in Christ Jesus shall suffer persecution - Paul takes occasion from the reference to his own persecutions, to say that his case was not unique. It was the common lot of all who endeavored to serve their Redeemer faithfully; and Timothy himself, therefore, must not hope to escape from it. The apostle had a particular reference, doubtless, to his own times; but he has put his remark into the most general form, as applicable to all periods. It is undoubtedly true at all times, and will ever be, that they who are devoted Christians - who live as the Saviour did - and who carry out his principles always, will experience some form of persecution. The "essence" of persecution consists in "subjecting a person to injury or disadvantage on account of his opinions." It is something more than meeting his opinions by argument, which is always right and proper; it is inflicting some injury on him; depriving him of some privilege, or right; subjecting him to some disadvantage, or placing him in less favorable circumstances, on account of his sentiments.
This may be either an injury done to his feelings, his family, his reputation, his property, his liberty, his influence; it may be by depriving him of an office which he held, or pRev_enting him from obtaining one to which he is eligible; it may be by subjecting him to fine or imprisonment, to banishment, torture, or death. If, in any manner, or in any way, he is subjected to disadvantage on account of his religious opinions, and deprived of any immunities and rights to which he would be otherwise entitled, this is persecution. Now, it is doubtless as true as it ever was, that a man who will live as the Saviour did, will, like him, be subjected to some such injury or disadvantage. On account of his opinions, he may be held up to ridicule, or treated with neglect, or excluded from society to which his attainments and manners would otherwise introduce him, or shunned by those who might otherwise value his friendship. These things may be expected in the best times, and under the most favorable circumstances; and it is known that a large part of the history of the world, in its relation to the church, is nothing more than a history of persecution. It follows from this:
(1) that they who make a profession of religion, should come prepared to be persecuted. It should be considered as one of the proper qualifications for membership in the church, to be willing to bear persecution, and to resolve not to shrink from any duty in order to avoid it.
(2) they who are persecuted for their opinions, should consider that this may be one evidence that they have the spirit of Christ, and are his true friends. They should remember that, in this respect, they are treated as the Master was, and are in the goodly company of the prophets, apostles, and martyrs; for they were all persecuted. Yet,
(3) if we are persecuted, we should carefully inquire, before we avail ourselves of this consolation, whether we are persecuted because we "live godly in Christ Jesus," or for some other reason. A man may embrace some absurd opinion, and call it religion; he may adopt some mode of dress irresistibly ludicrous, from the mere love of singularity, and may call it "conscience;" or he may be boorish in his manners, and uncivil in his deportment, outraging all the laws of social life, and may call this "deadness to the world;" and for these, and similar things, he may be contemned, ridiculed, and despised. But let him not infer, "therefore," that he is to be enrolled among the martyrs, and that he is certainly a real Christian. That persecution which will properly furnish any evidence that we are the friends of Christ, must be only that which is "for righteousness sake" Mat 5:10, and must be brought upon us in an honest effort to obey the commands of God.
(4) let those who have never been persecuted in any way, inquire whether it is not an evidence that they have no religion. If they had been more faithful, and more like their Master, would they have always escaped? And may not their freedom from it prove that they have surrendered the principles of their religion, where they should have stood firm, though the world were arrayed against them? It is easy for a professed Christian to avoid persecution, if he yields every point in which religion is opposed to the world. But let not a man who will do this, suppose that he has any claim to be numbered among the martyrs, or even entitled to the Christian name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: live: Co2 1:12; Ti1 2:2, Ti1 3:16, Ti1 6:3; Tit 1:1, Tit 2:12; Pe2 3:11
shall: Jos 17:14; Psa 37:12-15; Mat 5:10-12, Mat 10:22-25, Mat 16:24, Mat 23:34; Mar 10:30; Luk 14:26, Luk 14:27; Joh 15:19-21, Joh 16:2, Joh 16:33, Joh 17:14; Act 14:22; Co1 15:19; Th1 3:3, Th1 3:4; Heb 11:32-38; Pe1 2:20, Pe1 2:21, Pe1 3:14, Pe1 4:12-16, Pe1 5:9, Pe1 5:10; Rev 1:9, Rev 1:10, Rev 7:14, Rev 12:4, Rev 12:7-10
John Gill
Yea, and all that will live godly in Christ Jesus,.... All that live according to the will of God revealed in his word; and to the glory of God, as the end of all their actions; and which the grace of God in the Gospel, and in their own hearts, teaches them; and who have the principles of a godly life from Christ, and derive the fresh supplies of grace and life from him, to maintain it; in whom their life is hid, and who live by faith upon him; all such that live, and that will live so, are desirous of living after this manner; in whom God has wrought in them both to will and to do, and are concerned when it is otherwise with them: these
shall suffer persecution; it is the will of God, and the appointment of heaven; Christ has foretold it, that so it shall be; and he the head has suffered it himself, and it is necessary that his members should, that they may be conformed unto him; it is the way Christ himself went to glory, and through many tribulations his people must enter the kingdom; and this is the common lot and certain case of all the saints, in one shape or another; for though all do not suffer confiscation of goods, beating, scourging, imprisonment, or a violent death; yet all are more or less afflicted and distressed by wicked men, and are subject to their reproaches and revilings, which are a branch of persecution; and that for professing Christ, and living a godly life in him and under his influence: and since such suffer as Christians, and not as evildoers; and this is the common condition of the people of God, in this world, it should not be thought strange, but be cheerfully endured; to encourage to which is the apostle's view in this passage.
John Wesley
All that are resolved to live godly - Therefore count the cost. Art thou resolved? In Christ - Out of Christ there is no godliness. Shall suffer persecution - More or less. There is no exception. Either the truth of scripture fails, or those that think they are religious, and are not persecuted, in some shape or other, on that very account, deceive themselves.
Robert Jamieson, A. R. Fausset and David Brown
Yea, and--an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.
that will, &c.--Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Lk 14:28, Lk 14:33, "intending (Greek, 'wishing') to build a tower . . . counteth the cost."
live godly in Christ-- (Gal 2:20; Phil 1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [BENGEL].
shall suffer persecution--and will not decline it (Gal 5:11). BISHOP PEARSON proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions.
3:133:13: Այլ մա՛րդք չարք եւ կախարդք, յառա՛ջ եկեսցեն ՚ի չար անդր. մոլորեալք՝ եւ մոլորեցուցանիցե՛ն։
13 Իսկ չար եւ խաբեբայ մարդիկ չարից այն կողմ էլ պիտի գնան. իրենք մոլորուած՝ պիտի մոլորեցնեն ուրիշներին:
13 Բայց չար ու խաբեբայ մարդիկ չարութեան մէջ պիտի յառաջանան՝ մոլորեցնելով ու մոլորելով։
Այլ մարդք չարք եւ կախարդք յառաջ եկեսցեն ի չար անդր. մոլորեալք եւ մոլորեցուցանիցեն:

3:13: Այլ մա՛րդք չարք եւ կախարդք, յառա՛ջ եկեսցեն ՚ի չար անդր. մոլորեալք՝ եւ մոլորեցուցանիցե՛ն։
13 Իսկ չար եւ խաբեբայ մարդիկ չարից այն կողմ էլ պիտի գնան. իրենք մոլորուած՝ պիտի մոլորեցնեն ուրիշներին:
13 Բայց չար ու խաբեբայ մարդիկ չարութեան մէջ պիտի յառաջանան՝ մոլորեցնելով ու մոլորելով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Злые же люди и обманщики будут преуспевать во зле, вводя в заблуждение и заблуждаясь.
3:13  πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι.
3:13. πονηροὶ ( en-necessitated ) δὲ (moreover) ἄνθρωποι (mankinds) καὶ (and) γόητες (enchanters) προκόψουσιν (they-shall-fell-before) ἐπὶ (upon) τὸ (to-the-one) χεῖρον, (to-more-disrupted," πλανῶντες ( wandering-unto ) καὶ (and) πλανώμενοι . ( being-wandered-unto )
3:13. mali autem homines et seductores proficient in peius errantes et in errorem mittentesBut evil men and seducers shall grow worse and worse: erring, and driving into error,
13. But evil men and impostors shall wax worse and worse, deceiving and being deceived.
3:13. But evil men and deceivers will advance in evil, erring and sending into error.
3:13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.
But evil men and seducers shall wax worse and worse, deceiving, and being deceived:

13: Злые же люди и обманщики будут преуспевать во зле, вводя в заблуждение и заблуждаясь.
3:13  πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι.
3:13. mali autem homines et seductores proficient in peius errantes et in errorem mittentes
But evil men and seducers shall grow worse and worse: erring, and driving into error,
3:13. But evil men and deceivers will advance in evil, erring and sending into error.
3:13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: В то время как лжеучители будут иметь успех, вводя людей в заблуждения, коим подвержены и сами, Тимофей должен стоять твердо в том учении, какое он принял от апостола Павла (зная, кем ты научен).
Adam Clarke: Commentary on the Bible - 1831
3:13: Evil men and seducers shall wax worse - They will yet get on for a season, deceiving themselves and deceiving others; but, by and by, their folly will become manifest to all, Ti2 3:9. The word γοητες, which we render seducers, signifies jugglers, pretenders to magical arts; probably persons dealing in false miracles, with whom the Church in all ages has been not a little disgraced.
Albert Barnes: Notes on the Bible - 1834
3:13: But evil men and seducers shall wax worse and worse - That is, it is the character of such men to do this; they may be expected to do it. This is the general law of depravity - that if men are not converted, they are always growing worse, and sinking deeper into iniquity. Their progress will be certain, though it may be gradual, since "nemo repente turpissimus." The connection here is this: that Timothy was not to expect that he would be exempt from persecution Ti2 3:12, by any change for the better in the wicked men referred to. He was to anticipate in them the operation of the general law in regard to bad men and seducers - that they would grow worse and worse. From this fact, he was to regard it as certain that he, as well as others, would be liable to be persecuted. The word rendered "seducers" - γόης goē s - occurs nowhere else in the New Testament. It means, properly, a "juggler, or diviner;" and then, a "deceiver, or impostor." Here it refers to those who by seductive arts, lead persons into error.
Deceiving - Making others believe that to be true and right, which is false and wrong. This was, of course, done by seductive arts.
And being deceived - Under delusion themselves. The advocates of error are often themselves as really under deception, as those whom they impose upon. They are often sincere in the belief of error, and then they are under a delusion; or, if they are insincere, they are equally deluded in supposing that they can make error pass for truth before God, or can deceive the Searcher of hearts. The worst victims of delusion are those who attempt to delude others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: evil: Ti2 3:8, Ti2 2:16, Ti2 2:17; Th2 2:6-10; Ti1 4:1; Pe2 2:20, Pe2 3:3; Rev 12:9, Rev 13:14, Rev 18:23
being: Job 12:16; Isa 44:20; Eze 14:9, Eze 14:10; Th2 2:11
Geneva 1599
But evil men and seducers shall wax (d) worse and worse, deceiving, and being deceived.
(d) Their wickedness will daily increase.
John Gill
But evil men and seducers shall wax worse and worse,.... By "evil men" are meant, not sinful men in common, as all are by nature and practice; nor only open profane sinners but rather wicked men under a form of godliness, as before; and who are full of wickedness and malice against truly godly persons, even as the devil himself, of whom the same word is used, when he is called the wicked one; and this is a reason why true professors of religion must expect persecution, seeing as there ever were, so there ever will be such sort of men, who will not grow better, but worse and worse. The word for "seducers", signifies sorcerers, enchanters, a sort of jugglers; and as the other, it well suits with the ecclesiastics of the church of Rome, who pretend to miracles, and do lying wonders, and by their sorceries deceive all nations, Rev_ 18:23 and these "shall wax worse and worse"; in principle and in practice, in ungodliness, and in error, in wickedness and malice against the saints, and in the arts of deceiving; so the church of Rome is never to be expected to be better, but worse; at the time of the fall of Babylon she will be an habitation of devils, the hold of every foul spirit, and the cage of every unclean and hateful bird, Rev_ 18:2
deceiving: not God, but themselves and others even all nations, excepting the elect of God; which they do by their good words and fair speeches, and by their show of devotion and religion, and by their pretended miracles and lying wonders:
and deceived by the old serpent, the devil, under whose power and influence they are, in whose snare they are taken, and by whom they are led captive, and will at last share the same fate with himself, and be cast into the same lake of fire and brimstone.
John Wesley
Deceiving and being deceived - He who has once begun to deceive others is both the less likely to recover from his own error, and the more ready to embrace the errors of other men.
Robert Jamieson, A. R. Fausset and David Brown
Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [ALFORD].
evil men--in contrast to the "godly" (Ti2 3:12).
seducers--literally, "conjurers." Magical arts prevailed at Ephesus (Acts 19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [BURTON]. Probably sorcery will characterize the final apostasy (Rev_ 13:15; Rev_ 18:23; Rev_ 22:15).
wax worse--literally, "advance in the direction of worse" (see on Ti2 3:9). Not contradictory to that verse: there the diffusion of the evil was spoken of; here its intensity [ALFORD].
deceiving, and being deceived--He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [BENGEL].
3:143:14: Այլ դու՝ հաստատո՛ւն կաց յոր ուսարդ, եւ հաւատարի՛մ եղեր. գիտե՛ս ուստի ուսար[5008]. [5008] Ոմանք. Յորս ուսարդ... ուստի ուսարդ։
14 Բայց դու հաստա՛տ մնա այն բանի մէջ, որ սովորեցիր եւ որին հաւատարիմ եղար. գիտես, թէ ումից ես սովորել,
14 Սակայն դուն հաստատո՛ւն կեցիր այն բաներուն մէջ որոնք սորվեցար ու որոնց հաւատացիր, վասն զի գիտես թէ որմէ՛ սորված ես.
Այլ դու հաստատուն կաց յոր ուսարդ եւ հաւատարիմ եղեր, գիտես ուստի ուսար:

3:14: Այլ դու՝ հաստատո՛ւն կաց յոր ուսարդ, եւ հաւատարի՛մ եղեր. գիտե՛ս ուստի ուսար[5008].
[5008] Ոմանք. Յորս ուսարդ... ուստի ուսարդ։
14 Բայց դու հաստա՛տ մնա այն բանի մէջ, որ սովորեցիր եւ որին հաւատարիմ եղար. գիտես, թէ ումից ես սովորել,
14 Սակայն դուն հաստատո՛ւն կեցիր այն բաներուն մէջ որոնք սորվեցար ու որոնց հաւատացիր, վասն զի գիտես թէ որմէ՛ սորված ես.
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: А ты пребывай в том, чему научен и что тебе вверено, зная, кем ты научен.
3:14  σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες,
3:14. σὺ (Thou) δὲ (moreover) μένε (thou-should-stay) ἐν (in) οἷς ( unto-which ) ἔμαθες (thou-had-learned) καὶ (and) ἐπιστώθης, (thou-was-en-trusted,"εἰδὼς (having-had-come-to-see) παρὰ (beside) τίνων (of-what-ones) ἔμαθες, (thou-had-learned,"
3:14. tu vero permane in his quae didicisti et credita sunt tibi sciens a quo didicerisBut continue thou in those things which thou hast learned and which have been committed to thee. Knowing of whom thou hast learned them:
14. But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;
3:14. Yet truly, you should remain in those things which you have learned and which have been entrusted to you. For you know from whom you have learned them.
3:14. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned [them];
But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned:

14: А ты пребывай в том, чему научен и что тебе вверено, зная, кем ты научен.
3:14  σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες,
3:14. tu vero permane in his quae didicisti et credita sunt tibi sciens a quo didiceris
But continue thou in those things which thou hast learned and which have been committed to thee. Knowing of whom thou hast learned them:
3:14. Yet truly, you should remain in those things which you have learned and which have been entrusted to you. For you know from whom you have learned them.
3:14. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned [them];
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:14: But continue thou - No man, however well instructed in the things of God, or grounded in Divine grace, is out of the reach of temptation, apostasy, and final ruin; hence the necessity of watching unto prayer, depending upon God, continuing in the faith, and persevering unto the end.
Albert Barnes: Notes on the Bible - 1834
3:14: But continue thou in the things which thou hast learned and hast been assured of - To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence; compare the notes at Ti2 1:13.
Knowing of whom thou hast learned them - To wit, of his mother Ti2 1:5, and of Paul; Ti2 1:13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother (see Ti2 3:15); and the doctrine taught here is, "that the fact that we have received the views of truth from a parent's lips, is a strong motive for adhering to them." It is not to be supposed, indeed, that this is the highest motive, or that we are always to adhere to the doctrines which have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because:
(1) a parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he knew to be false;
(2) a parent usually has had much more experience, and much better opportunities of examining what is true, than his child has;
(3) there is a degree of respect which nature teaches us to be due to the sentiments of a parent.
A child should depart very slowly from the opinions held by a father or mother; and, when it is done, it should be only as the result of prolonged examination and prayer. These considerations should have the greater weight, if a parent has been eminent for piety, and especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately adopts opinions which he knows that father or mother would regard as wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: continue: Ti2 1:13, Ti2 2:2; Ti1 4:16
assured: Act 17:31; Rom 14:5 *marg. Col 2:2; Th1 1:5; Heb 6:11, Heb 10:22
knowing: Ti2 3:15; Th1 2:13
John Gill
But continue thou in the things,.... That is, in the doctrines of the Gospel, and not be moved away from them, either through the malice or persecutions, or the cunning sleight of men that lie in wait to deceive; and which is an exhortation suitable to the godly in all ages: and what follow are so many reasons enforcing it:
which thou hast learned: not merely in a theoretical way, as arts and sciences are learned, but in a spiritual and experimental manner; a comfortable knowledge and experience of which he had attained unto; and were not like those in Ti2 3:7, who had been ever learning, and yet could not come to the knowledge of the truth: and since therefore he had learned the truths of the Gospel, and had attained to a good understanding of them, it was his duty, as it is the duty of all such, to abide by them:
and hast been assured of: the doctrines of the Gospel are certain things; they are truths without controversy; there is a full assurance of understanding of them, which men may arrive unto, and which ministers should, since they are to affirm them with certainty. Scepticism is very unbecoming one that calls himself a minister of the Gospel; and when a man is assured of the truth and reality of Gospel doctrines, it would be shameful in him to drop them, or depart from them:
knowing of whom thou hast learned them. The apostle means himself, though he modestly forbears the mention of himself: and it is another argument why Timothy should continue steadfastly in the doctrines of the Gospel, seeing he had learned them of so great an apostle of Christ; whose mission, as such, was abundantly confirmed by miracles and success, and who had received these doctrines by immediate revelation from Christ; so that it was all one as if Timothy had learned them from Christ himself. The Alexandrian copy reads the word "whom", in the plural number, as if the apostle referred to more teachers of Timothy than himself; however, he doubtless was the principal one.
John Wesley
From whom - Even from me a teacher approved of God.
Robert Jamieson, A. R. Fausset and David Brown
But . . . thou--Whatever they may do. Resuming the thread begun at Ti2 3:10.
learned--from me and thy mother and grandmother (Ti2 1:5; Ti2 2:2).
assured of--from Scripture (Ti2 3:15).
of whom--plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.
3:153:15: զի ՚ի մանկութենէ՛ զգիրս սուրբս գիտես, որ կարօղ են իմաստուն առնել զքեզ ՚ի փրկութիւն՝ ՚ի ձե՛ռն հաւատոցն որ ՚ի Քրիստոս Յիսուս[5009]։ դշ [5009] Ոմանք. Որ կորողն է իմաս՛՛։
15 որովհետեւ մանկուց գիտես Սուրբ Գրքերը, որոնք կարո՛ղ են իմաստուն դարձնել քեզ փրկութեան համար այն հաւատի միջոցով, որ Քրիստոս Յիսուսի մէջ է:
15 Նաեւ քու մանկութենէդ ի վեր սուրբ գրքերը գիտես, որոնք կրնան իմաստուն ընել քեզ փրկուելու Քրիստոս Յիսուսին վրայ եղած հաւատքովը։
զի ի մանկութենէ զգիրս սուրբս գիտես, որ կարող են իմաստուն առնել զքեզ ի փրկութիւն ի ձեռն հաւատոցն որ ի Քրիստոս Յիսուս:

3:15: զի ՚ի մանկութենէ՛ զգիրս սուրբս գիտես, որ կարօղ են իմաստուն առնել զքեզ ՚ի փրկութիւն՝ ՚ի ձե՛ռն հաւատոցն որ ՚ի Քրիստոս Յիսուս[5009]։ դշ
[5009] Ոմանք. Որ կորողն է իմաս՛՛։
15 որովհետեւ մանկուց գիտես Սուրբ Գրքերը, որոնք կարո՛ղ են իմաստուն դարձնել քեզ փրկութեան համար այն հաւատի միջոցով, որ Քրիստոս Յիսուսի մէջ է:
15 Նաեւ քու մանկութենէդ ի վեր սուրբ գրքերը գիտես, որոնք կրնան իմաստուն ընել քեզ փրկուելու Քրիստոս Յիսուսին վրայ եղած հաւատքովը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Притом же ты из детства знаешь священные писания, которые могут умудрить тебя во спасение верою во Христа Иисуса.
3:15  καὶ ὅτι ἀπὸ βρέφους [τὰ] ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν χριστῶ ἰησοῦ.
3:15. καὶ (and) ὅτι (to-which-a-one) ἀπὸ (off) βρέφους (of-a-babe) ἱερὰ ( to-sacred ) γράμματα (to-letters) οἶδας, (thou-had-come-to-see,"τὰ (to-the-ones) δυνάμενά ( to-abling ) σε (to-thee) σοφίσαι (to-have-wisdomed-to) εἰς (into) σωτηρίαν (to-a-savioring-unto) διὰ (through) πίστεως (of-a-trust) τῆς (of-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ: (unto-an-Iesous)
3:15. et quia ab infantia sacras litteras nosti quae te possint instruere ad salutem per fidem quae est in Christo IesuAnd because from thy infancy thou hast known the holy scriptures which can instruct thee to salvation by the faith which is in Christ Jesus.
15. and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.
3:15. And, from your infancy, you have known the Sacred Scriptures, which are able to instruct you toward salvation, through the faith which is in Christ Jesus.
3:15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.
And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus:

15: Притом же ты из детства знаешь священные писания, которые могут умудрить тебя во спасение верою во Христа Иисуса.
3:15  καὶ ὅτι ἀπὸ βρέφους [τὰ] ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν χριστῶ ἰησοῦ.
3:15. et quia ab infantia sacras litteras nosti quae te possint instruere ad salutem per fidem quae est in Christo Iesu
And because from thy infancy thou hast known the holy scriptures which can instruct thee to salvation by the faith which is in Christ Jesus.
3:15. And, from your infancy, you have known the Sacred Scriptures, which are able to instruct you toward salvation, through the faith which is in Christ Jesus.
3:15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Тимофею поможет в этом случае и его знакомство со Священным Писанием, которое он изучил еще в детстве, очевидно, под руководством своей матери и бабки (ср. I:5). Писание свидетельствует о Христе (Ин. V:39, 45: и сл.).

Умудрить во спасение - т. е. в отношении к сущности спасения; они дадут ему правильно разуметь, в чем именно состоит спасение. И спасение это достигается верою в Иисуса Христа (ср. Рим III:25: очищение верою).

Все писание... возможно перевести "всякое писание, вдохновенное от Бога, полезно также для того, чтобы научить обличать...". Таким образом, частица kai - "и" должна быть опущена, как она выпускается в Пешито, в некоторых рукописях Вульгаты и у многих древних толкователей. Выражение же pasa (без артикля) не может означать всю совокупность ветхозаветных книг (они называются в Новом Завете, напр. в Евангелии Мф. 21:42, писаниями ai grafai), а означает какое угодно богодухновенное писание, в том числе и новозаветные книги, некоторые из коих в то время уже существовали. Апостол мог назвать и свое писание богодухновенным, раз он об устной проповеди своей и других апостолов говорил, что она имеет своим источником Святого Духа (2Кор. III:3).

Да будет совершен Божий человек..., т. е. нужно читать богодухновенное писание для того, чтобы сделаться добрым служителем и проповедником Христа.
Adam Clarke: Commentary on the Bible - 1831
3:15: From a child thou hast known the Holy Scriptures - The early religious education of Timothy has been already sufficiently noticed; see Ti2 1:5, and the preface to the first epistle. St. Paul introduces this circumstance again here for the confirmation of Timothy's faith. He had learned the doctrines of Christianity from a genuine apostle; and, as Christianity is founded on the law and the prophets, Timothy was able to compare its doctrines with all that had been typified and predicted, and consequently was assured that the Christian religion was true.
Able to make thee wise unto salvation - The apostle is here evidently speaking of the Jewish Scriptures; and he tells us that they are able to make us wise unto salvation provided we have faith in Jesus Christ. This is the simple use of the Old Testament. No soul of man can be made wise unto salvation by it, but as he refers all to Christ Jesus. The Jews are unsaved though they know these Scriptures, because they believe not in Christ; for Christ is the end of the law for the justification of all that believe.
Albert Barnes: Notes on the Bible - 1834
3:15: And that from a child thou hast known the holy Scriptures - That is, the Old Testament; for the New Testament was not then written; see the notes at Joh 5:39. The mother of Timothy was a pious Hebrewess, and regarded it as one of the duties of her religion to train her son in the careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason to believe that it was commonly faithfully performed. The Jewish writings abound with lessons on this subject. Rabbi Judah says, "The boy of five years of age ought to apply to the study of the sacred Scriptures." Rabbi Solomon, on Deu 11:19, says, "When the boy begins to talk, his father ought to converse with him in the sacred language, and to teach him the law; if he does not do that, he seems to bury him." See numerous instances referred to in Wetstein, in loc. The expression used by Paul - "from a child" (ἀπὸ βρέφους apo brephous) - does not make it certain at precisely what age Timothy was first instructed in the Scriptures, though it would denote an "early" age. The word used - βρέφος brephos - denotes:
(1) a babe unborn, Luk 1:41, Luk 1:44;
(2) an infant, babe, suckling.
In the New Testament, it is rendered "babe and babes," Luk 1:41, Luk 1:44; Luk 2:12, Luk 2:16; Pe1 2:2; "infants," Luk 8:15; and "young children," Act 7:19. It does not elsewhere occur, and its current use would make it probable that Timothy had been taught the Scriptures as soon as he was capable of learning anything. Dr. Doddridge correctly renders it here "from infancy." It may be remarked then,
(1) that it is proper to teach the Bible to children at as early a period of life as possible.
(2) that there is reason to hope that such instruction will not be forgotten, but will have a salutary influence on their future lives. The piety of Timothy is traced by the apostle to the fact that he had been early taught to read the Scriptures, and a great proportion of those who are in the church have been early made acquainted with the Bible.
(3) it is proper to teach the "Old" Testament to children - since this was all that Timothy had, and this was made the means of his salvation.
(4) we may see the utility of Sunday schools. The great, and almost the sole object of such schools is to teach the Bible, and from the view which Paul had of the advantage to Timothy of having been early made acquainted with the Bible, there can be no doubt that if Sunday-schools had then been in existence, he would have been their hearty patron and friend.
Which are able to make thee wise unto salvation - So to instruct you in the way of salvation, that you may find the path to life. Hence, learn:
(1) that the plan of salvation may be learned from the Old Testament. It is not as clearly Rev_ealed there as it is in the New, but "it is there;" and if a man had only the Old Testament, he might find the way to be saved. The Jew, then, has no excuse if he is not saved.
(2) the Scriptures have "power." They are "able to make one wise to salvation." They are not a cold, tame, dead thing. There is no book that has so much "power" as the Bible; none that is so efficient in moving the hearts, and consciences, and intellects of mankind. There is no book that has moved so many minds; none that has produced so deep and permanent effects on the world.
(3) to find the way of salvation, is the best kind of wisdom; and none are wise who do not make that the great object of life.
Through faith which is in Christ Jesus; - see the Mar 16:16 note; Rom 1:17 note. Paul knew of no salvation, except through the Lord Jesus. He says, therefore, that the study of the Scriptures, valuable as they were, would not save the soul unless there was faith in the Redeemer; and it is implied, also, that the proper effect of a careful study of the "Old" Testament, would be to lead one to put his trust in the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: from: Ti2 1:5; Sa1 2:18; Ch2 34:3; Psa 71:17; Pro 8:17, Pro 22:6; Ecc 12:1; Luk 1:15; Luk 2:40
the holy: Dan 10:21; Mat 22:29; Luk 24:27, Luk 24:32, Luk 24:45; Act 17:2; Rom 1:2, Rom 16:26; Co1 15:3, Co1 15:4; Pe2 1:20, Pe2 1:21, Pe2 3:16
which: Psa 19:7; Joh 5:39, Joh 5:40; Act 10:43, Act 13:29, Act 13:38, Act 13:39; Pe1 1:10-12; Jo1 5:11, Jo1 5:12; Rev 19:10
John Gill
And that from a child thou hast known the holy Scriptures,.... And therefore must know that the doctrines he had learned were agreeable to them; and so is another reason why he should continue in them. The Jews very early learned their children the holy Scripture. Philo the Jew says (w), "from their very infancy"; a phrase pretty much the same with this here used. It is a maxim with the Jews (x), that when a child was five years of age, it was proper to teach him the Scriptures. Timothy's mother being a Jewess, trained him up early in the knowledge of these writings, with which he became very conversant, and under divine influence and assistance, arrived to a large understanding of them; and it is a practice that highly becomes Christian parents; it is one part of the nurture and admonition of the Lord they should bring up their children in: the wise man's advice in Prov 22:6 is very good. From hence the apostle takes occasion to enter into a commendation of the sacred writings; and here, from the nature and character of them, calls them the
holy Scriptures; to distinguish them from profane writings; and that because the author of them is the Holy Spirit of God; and even the amanuenses of him, and the penmen of them, were holy men of God; the matter of them is holy, both law and Gospel; and the end of writing them is to promote holiness; the precepts, promises, and doctrines contained in them are calculated for that purpose; and even the account they give of the sins and failings of others, are for the admonition of men: and next these Scriptures are commended from the efficacy of them:
which are able to make thee wise unto salvation. Men are not wise of themselves; they are naturally without an understanding of spiritual things; and the things of the Spirit of God cannot be known by natural men, because they are spiritually discerned; particularly they are not wise in the business of salvation, of which either they are insensible themselves, and negligent; or foolishly build their hopes of it upon their civility, morality, legal righteousness, or an outward profession of religion: but the Scriptures are able to make men wise and knowing in this respect; for the Gospel is one part of the Scriptures, which is the Gospel of salvation, and shows unto men the way of salvation. The Scriptures testify largely of Christ, the Saviour; and give an ample account both of him, who is the able, willing, suitable, complete, and only Saviour, and of the salvation which is wrought by him; and describe the persons who do, and shall enjoy it: not that the bare reading of the Scriptures, or the hearing of them expounded, are able to make men wise in this way; but these, when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, are; when he who endited the Scriptures removes the veil from their eyes, opens their understandings, and gives them light and knowledge in them: and then may persons be said to be wise unto salvation, when they not only have a scheme of it in their heads, but are in their hearts sensible of their need of it, and know that there is salvation in no other but in Christ; and when they look to him for it, to his righteousness for justification, to his blood for peace, pardon, and cleansing, to his sacrifice for atonement, and to his fulness of grace for a continual supply, and to him for eternal life and glory; when they rejoice in him and his salvation, and give him all the glory of it: the apostle adds,
through faith which is in Christ Jesus: wisdom to salvation lies not in the knowledge of the law the Jew boasted of; nor in the works of it, at least not in a trust and confidence in them for salvation; for by them there is no justification before God, nor acceptance with him, nor salvation: but true wisdom to salvation lies in faith, which is a spiritual knowledge of Christ, and a holy confidence in him; and that salvation which the Scriptures make men wise unto, is received and enjoyed through that faith, which has Christ for its author and object; which comes from him, and centres in him, and is a looking to him for eternal life.
(w) De Legat. ad Caium, p. 1022. (x) Pirke Abot, c. 5. sect. 21.
John Wesley
From an infant thou hast known the holy scriptures - Of the Old Testament. These only were extant when Timothy was an infant. Which are able to make thee wise unto salvation, through faith in the Messiah that was to come. How much more are the Old and New Testament together able, in God's hand, to make us more abundantly wise unto salvation! Even such a measure of present salvation as was not known before Jesus was glorified.
Robert Jamieson, A. R. Fausset and David Brown
from a child--literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.
holy scriptures--The Old Testament taught by his Jewish mother. An undesigned coincidence with Ti2 1:5; Acts 16:1-3.
able--in themselves: though through men's own fault they often do not in fact make men savingly alive.
wise unto salvation--that is, wise unto the attainment of salvation. Contrast "folly" (Ti2 3:9). Wise also in extending it to others.
through faith--as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.
which is in--that is, rests on Christ Jesus.
3:163:16: Ամենա՛յն գիրք Աստուածաշունչք եւ օգտակարք, ՚ի վարդապետութիւն են՝ եւ ՚ի յանդիմանութիւն, եւ յուղղութիւն, եւ ՚ի խրա՛տ արդարութեան[5010]. [5010] Ոմանք. Եւ յանդիմանութիւն։
16 Աստծու շնչով գրուած ամէն գիրք օգտակար է ուսուցման, յանդիմանութեան, ուղղելու եւ արդարութեան մէջ խրատելու համար,
16 Բոլոր գիրքը Աստուծոյ շունչն է եւ օգտակար* է սորվեցնելու, յանդիմանելու, շտկելու եւ արդարութեան մէջ խրատելու համար,
Ամենայն Գիրք աստուածաշունչք եւ օգտակարք ի վարդապետութիւն են եւ ի յանդիմանութիւն եւ յուղղութիւն եւ ի խրատ արդարութեան:

3:16: Ամենա՛յն գիրք Աստուածաշունչք եւ օգտակարք, ՚ի վարդապետութիւն են՝ եւ ՚ի յանդիմանութիւն, եւ յուղղութիւն, եւ ՚ի խրա՛տ արդարութեան[5010].
[5010] Ոմանք. Եւ յանդիմանութիւն։
16 Աստծու շնչով գրուած ամէն գիրք օգտակար է ուսուցման, յանդիմանութեան, ուղղելու եւ արդարութեան մէջ խրատելու համար,
16 Բոլոր գիրքը Աստուծոյ շունչն է եւ օգտակար* է սորվեցնելու, յանդիմանելու, շտկելու եւ արդարութեան մէջ խրատելու համար,
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Все Писание богодухновенно и полезно для научения, для обличения, для исправления, для наставления в праведности,
3:16  πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ,
3:16. πᾶσα (all) γραφὴ (a-scribing) θεόπνευστος (Deity-currented) καὶ (and) ὠφέλιμος (benefit-belonged-to) πρὸς (toward) διδασκαλίαν, (to-a-spoken-teaching-unto,"πρὸς (toward) ἐλεγμόν, (to-a-confuting-of,"πρὸς (toward) ἐπανόρθωσιν, (to-a-straight-jutting-up-upon,"πρὸς (toward) παιδείαν (to-a-childing-of) τὴν (to-the-one) ἐν (in) δικαιοσύνῃ, (unto-a-course-belongedness,"
3:16. omnis scriptura divinitus inspirata et utilis ad docendum ad arguendum ad corrigendum ad erudiendum in iustitiaAll scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice:
16. Every scripture inspired of God also profitable for teaching, for reproof, for correction, for instruction which is in righteousness:
3:16. All Scripture, having been divinely inspired, is useful for teaching, for reproof, for correction, and for instruction in justice,
3:16. All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:
All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:

16: Все Писание богодухновенно и полезно для научения, для обличения, для исправления, для наставления в праведности,
3:16  πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ,
3:16. omnis scriptura divinitus inspirata et utilis ad docendum ad arguendum ad corrigendum ad erudiendum in iustitia
All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice:
3:16. All Scripture, having been divinely inspired, is useful for teaching, for reproof, for correction, and for instruction in justice,
3:16. All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: All Scripture is given by inspiration of God - This sentence is not well translated; the original πασα γραφη θεοκνευστος ωφιλιμος προς διδασκαλιαν, κ. τ. λ. should be rendered: Every writing Divinely inspired is profitable for doctrine, etc. The particle και, and, is omitted by almost all the versions and many of the fathers, and certainly does not agree well with the text. The apostle is here, beyond all controversy, speaking of the writings of the Old Testament, which, because they came by Divine inspiration, he terms the Holy Scriptures, Ti2 3:15; and it is of them alone that this passage is to be understood; and although all the New Testament came by as direct an inspiration as the Old, yet, as it was not collected at that time, not indeed complete, the apostle could have no reference to it.
The doctrine of the inspiration of the sacred writings has been a subject of much discussion, and even controversy, among Christians. There are two principal opinions on the subject:
1. That every thought and word were inspired by God, and that the writer did nothing but merely write as the Spirit dictated.
2. That God gave the whole matter, leaving the inspired writers to their own language; and hence the great variety of style and different modes of expression.
But as I have treated this subject at large in my Introduction to the Four Gospels and Acts of the Apostles, I must refer the reader to that work.
Is profitable for doctrine - To teach the will of God, and to point out Jesus Christ till he should come.
For reproof - To convince men of the truth; and to confound those who should deny it, particularly the Jews.
For correction - Προς επανορθωσιν· For restoring things to their proper uses and places, correcting false notions and mistaken views.
Instruction in righteousness - Προς παιδειαν την εν δικαιοσυνῃ. For communicating all initiatory religious knowledge; for schooling mankind. All this is perfectly true of the Jewish Scriptures; and let faith in Christ Jesus be added, see Ti2 3:15, and then all that is spoken in the following verse will be literally accomplished.
Albert Barnes: Notes on the Bible - 1834
3:16: All Scripture - This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of "the Scriptures;" compare Pe2 3:15-16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.
Is given by inspiration of God - All this is expressed in the original by one word - Θεόπνευστος Theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired - from Θεός Theos, "God," and πνέω pneō, "to breathe, to breathe out." The idea of "breathing upon, or breathing into the soul," is that which the word naturally conveys. Thus, God breathed into the nostrils of Adam the breath of life Gen 2:7, and thus the Saviour breathed on his disciples, and said, "receive ye the Holy Ghost;" Joh 20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. R. 9:p. 583. 9. τοὺς ὀνείρους τοὺς θεοπνεύστους tous oneirous tous theopneustous. Phocylid. 121. τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος tē s de theopnoustou sophiē s logos estin aristos.
Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch. 8. "poetam - quasi divino quodam spiritu inflari." The word does not occur in the Septuagint, but is found in Josephus, Contra Apion, i. 7. "The Scripture of the prophets who were taught according to the inspiration of God - κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ Θεοῦ kata tē n epipnoian tē n apo tou Theou. In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can be learned from the use of this word. It asserts a fact - that the Old Testament was composed under a divine influence, which might be represented by "breathing on one," and so imparting life. But the language must be figurative; for God does not breathe, though the fair inference is, that those Scriptures are as much the production of God, or are as much to be traced to him, as life is; compare Mat 22:43; Pe2 1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they could never have arrived at by the unaided exercise of their own minds. Compare the introduction to Isaiah and Job.
And is profitable. - It is useful; it is adapted to give instruction, to administer reproof, etc. If "all" Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss.
For doctrine - For teaching or communicating instruction; compare the notes on Ti1 4:16.
For reproof - On the meaning of the word here rendered "reproof" - ἐλέγγμος elengmos - see the notes on Heb 11:1. It here means, probably, for "convincing;" that is, convincing a man of his sins, of the truth and claims of religion, etc.; see the notes on Joh 16:8.
For correction - The word here used - ἐπανόρθωσις epanorthō sis - occurs nowhere else in the New Testament. It means, properly, "a setting to rights, reparation, restoration," (from ἐπανορθόω epanorthoō, to right up again, to restore); and here means, the leading to a correction or amendment of life - "a reformation." The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God.
For instruction in righteousness - Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is "reformed, or converted." He should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: All: Sa2 23:2; Mat 21:42, Mat 22:31, Mat 22:32, Mat 22:43, Mat 26:54, Mat 26:56; Mar 12:24, Mar 12:36; Joh 10:35; Act 1:16, Act 28:25; Rom 3:2, Rom 15:4; Gal 3:8; Heb 3:7, Heb 4:12; Pe2 1:19-21
and is: Psa 19:7-11, Psa 119:97-104, Psa 119:130; Mic 2:7; Act 20:20, Act 20:27; Co1 12:7; Eph 4:11-16
for doctrine: Ti2 3:10
for reproof: Ti2 4:2; Pro 6:23, Pro 15:10, Pro 15:31; Joh 3:20; Eph 5:11-13; Heb 11:1 *Gr.
for instruction: Ti2 2:25; Deu 4:36; Neh 9:20; Psa 119:9, Psa 119:11; Mat 13:52; Act 18:25; Rom 2:20
Geneva 1599
(5) All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:
(5) The eighth admonition which is most precious: a pastor must be wise by the word of God alone: in which we have perfectly delivered to us, whatever pertains to discerning, knowing and establishing true opinions, and to prove which opinions are false: and furthermore, to correct evil manners, and to establish good.
John Gill
All Scripture is given by inspiration of God,.... That is, all holy Scripture; for of that only the apostle is speaking; and he means the whole of it; not only the books of the Old Testament, but of the New, the greatest part of which was now written; for this second epistle to Timothy is by some thought to be the last of Paul's epistles; and this also will hold good of what was to be written; for all is inspired by God, or breathed by him: the Scriptures are the breath of God, the word of God and not men; they are "written by the Spirit", as the Syriac version renders it; or "by the Spirit of God", as the Ethiopic version. The Scriptures are here commended, from the divine authority of them; and which is attested and confirmed by various arguments; as the majesty and loftiness of their style, which in many places is inimitable by men; the sublimity of the matter contained in them, which transcends all human understanding and capacity ever to have attained unto and discovered; as the trinity of persons in the Godhead, the incarnation of Christ, the resurrection of the dead, &c. The purity and holiness of them before observed, show them to be the word of him that is of purer eyes than to behold iniquity; as also their harmony and agreement, though wrote by different persons, in different places, and ages, and at sundry times, and in divers manners; what seeming inconsistencies are observed in them may, with labour and industry, by divine assistance, be reconciled. The predictions of future events in them, as particularly concerning Josiah and Cyrus, by name, long before they were born, and especially concerning Jesus Christ, and which have had their accomplishment, and many others in the New Testament both by Christ and his apostles, are a proof that they could not be the writings of men, but must have the omniscient God for their author; the impartiality of the writers of them, in not concealing the mean extract of some of them, the sins of others before conversion, and even their sins and failings afterwards, as well as those of their nearest relations and dearest friends, strengthens the proof of their divine authority; to which may be added, the wonderful preservation of them, through all the changes and declensions of the Jewish church and state, to whom the books of the Old Testament were committed; and notwithstanding the violence and malice of Heathen persecutors, particularly Dioclesian, who sought to destroy every copy of the Scriptures, and published an edict for that purpose, and notwithstanding the numbers of heretics, and who have been in power, as also the apostasy of the church of Rome; and yet these writings have been preserved, and kept pure and incorrupt, which is not the case of other writings; nor are there any of such antiquity as the oldest of these: to which may be subjoined the testimony of God himself; his outward testimony by miracles, wrought by Moses and the prophets, concerned in the writings of the Old Testament, and by the apostles in the New; and his internal testimony, which is the efficacy of these Scriptures on the hearts of men; the reading and hearing of which, having been owned for the conversion, comfort and edification of thousands and thousands, and ten thousand times ten thousand: and
is profitable for doctrine; for the discovering, illustrating, and confirming any doctrine concerning God, the being, persons, and perfections of God; concerning the creation and fall of man; concerning the person and offices of Christ, redemption by him, justification by his righteousness, pardon by his blood, reconciliation and atonement by his sacrifice, and eternal life through him, with many others. The Scripture is profitable for ministers to fetch doctrine from, and establish it by; and for hearers to try and prove it by:
for reproof; of errors and heresies; this is the sword of the Spirit, which cuts all down. There never was, nor is, nor can be any error or heresy broached in the world, but there is a sufficient refutation of it in the Scriptures; which may be profitably used for that purpose, as it often has been by Christ and his apostles, and others since in all ages:
for correction; of vice; there being no sin, but the evil nature of it is shown, its wicked tendency is exposed, and the sad effects and consequences of it are pointed out in these writings: for instruction in righteousness; in every branch of duty incumbent upon men; whether with respect to God, or one another; for there is no duty men are obliged unto, but the nature, use, and excellency of it, are here shown: the Scriptures are a perfect rule of faith and practice; and thus they are commended from the usefulness and profitableness of them.
John Wesley
All scripture is inspired of God - The Spirit of God not only once inspired those who wrote it, but continually inspires, supernaturally assists, those that read it with earnest prayer. Hence it is so profitable for doctrine, for instruction of the ignorant, for the reproof or conviction of them that are in error or sin, for the correction or amendment of whatever is amiss, and for instructing or training up the children of God in all righteousness.
Robert Jamieson, A. R. Fausset and David Brown
All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. ALFORD admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (Ti2 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (Ti2 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, 2Pet 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" Heb 4:13 would, in ALFORD'S view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also Ti1 4:4, which would be absurd [TREGELLES, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 2Kings 23:1; Acts 4:25; 2Pet 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (1Cor 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Jn 10:34-35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (1Pet 1:10-12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [TREGELLES]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (Ti1 1:7-8).
doctrine--Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Rom 1:17.
reproof--"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Gal 3:6, Gal 3:13, Gal 3:16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Cor 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on Ti2 2:25; Eph 6:4; Heb 12:5, Heb 12:11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Cor 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (Ti2 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.
in--Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, Col 2:22).
3:173:17: զի կատարեալ իցէ մարդն Աստուծոյ, յամենայն գործս բարութեան հաստատեալ[5011]։[5011] Ոմանք. Զի կատարեալ լիցի։
17 որպէսզի կատարեալ լինի Աստծու մարդը եւ պատրաստ՝ բոլոր բարի գործերի համար:
17 Որպէս զի Աստուծոյ մարդը կատարեալ ըլլայ՝ ամէն բարի գործերու պատրաստուած։
զի կատարեալ իցէ մարդն Աստուծոյ յամենայն գործս բարութեան հաստատեալ:

3:17: զի կատարեալ իցէ մարդն Աստուծոյ, յամենայն գործս բարութեան հաստատեալ[5011]։
[5011] Ոմանք. Զի կատարեալ լիցի։
17 որպէսզի կատարեալ լինի Աստծու մարդը եւ պատրաստ՝ բոլոր բարի գործերի համար:
17 Որպէս զի Աստուծոյ մարդը կատարեալ ըլլայ՝ ամէն բարի գործերու պատրաստուած։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: да будет совершен Божий человек, ко всякому доброму делу приготовлен.
3:17  ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.
3:17. ἵνα (so) ἄρτιος (adjusted-belonged) ᾖ (it-might-be) ὁ (the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἄνθρωπος, (a-mankind,"πρὸς (toward) πᾶν (to-all) ἔργον (to-a-work) ἀγαθὸν (to-good) ἐξηρτισμένος. (having-had-come-to-be-adjusted-out-to)
3:17. ut perfectus sit homo Dei ad omne opus bonum instructusThat the man of God may be perfect, furnished to every good work.
17. that the man of God may be complete, furnished completely unto every good work.
3:17. so that the man of God may be perfect, having been trained for every good work.
3:17. That the man of God may be perfect, throughly furnished unto all good works.
That the man of God may be perfect, throughly furnished unto all good works:

17: да будет совершен Божий человек, ко всякому доброму делу приготовлен.
3:17  ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.
3:17. ut perfectus sit homo Dei ad omne opus bonum instructus
That the man of God may be perfect, furnished to every good work.
3:17. so that the man of God may be perfect, having been trained for every good work.
3:17. That the man of God may be perfect, throughly furnished unto all good works.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: That the man of God - The preacher of righteousness, the minister of the Gospel, the person who derives his commission from God, and always appears as his herald and servant.
May be perfect - Αρτιος· From αρω, to fit or adapt. It properly signifies an integer or whole number in arithmetic, to which nothing needs to be added to make it complete.
Throughly furnished - Εξηρτισμενος· From εξ, intensive, and αρτιος, complete; see above. Not only complete in himself as to his integrity, religious knowledge, faith in Jesus, and love to God and man, but that he should have all those qualifications which are necessary to complete the character, and insure the success of a preacher, of the Gospel. Timothy was to teach, reprove, correct, and instruct others; and was to be to them a pattern of good works.
From what the apostle says here concerning the qualifications of a Christian minister, we may well exclaim: Who is capable of these things? Is it such a person as has not intellect sufficient for a common trade or calling? No. A preacher of the Gospel should be a man of the soundest sense, the most cultivated mind, the most extensive experience, one who is deeply taught of God, and who has deeply studied man; one who has prayed much, read much, and studied much; one who takes up his work as from God, does it as before God, and refers all to the glory of God; one who abides under the inspiration of the Almighty, and who has hidden the word of God in his heart, that he might not sin against him. No minister formed by man can ever be such as is required here. The school of Christ, and that alone, can ever form such a preacher.
Albert Barnes: Notes on the Bible - 1834
3:17: That the man of God may be perfect - The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that, if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.
Thoroughly furnished unto all good works - Margin, "perfected." The Greek means, to bring to an end; to make complete. The idea is, that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of Rev_ealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting him even yet into higher and purer regions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor has man ever advanced into a region so bright that its light has become dim, or where it has not thrown its beams of glory on still far distant objects. We are often in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the Word of God.
How precious is the book divine,
By, inspiration given!
Bright as a lamp its doctrines shine.
To guide our souls to heaven.
It sweetly cheers our drooping hearts.
In this dark vale of tears:
Life, light, and joy, it still imparts,
And quells our rising fears.
This lamp, through all the tedious night.
Of life, shall guide our way;
Till we behold the clearer light.
Of an eternal day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: the man: Psa 119:98-100; Ti1 6:11
thoroughly furnished: or, perfected, Ti2 2:21; Neh 2:18; Act 9:36; Co2 9:8; Eph 2:10; Tit 2:14, Tit 3:1; Heb 10:24
Geneva 1599
That the (e) man of God may be perfect, throughly furnished unto all good works.
(e) The Prophets and expounders of God's will are properly and distinctly called, men of God.
John Gill
That the man of God may be perfect,.... By the man of God may be meant everyone that in a special relation belongs to God; who is chosen by God the Father, redeemed by the Son, and called by the Spirit; but more especially a minister of the Gospel; for as it was usual to call a prophet under the Old Testament by this name, it seems to be transferred from thence to a minister of the New Testament, see Ti1 6:11 and the design of the Scriptures and the end of writing them are, that both preachers of the word, and hearers of it, might have a perfect knowledge of the will of God; that the former might be a complete minister of the Gospel, and that nothing might be wanting for the information of the latter:
thoroughly furnished unto all good works, or "every good work"; particularly to the work of the ministry, which is a good one; and to every part and branch of it, a thorough furniture for which lies in the holy Scriptures; from whence, as scribes well instructed in the kingdom of heaven, do Gospel ministers bring forth things new and old, both for delight and profit: though this may be also applied to all good works in common, which the Scriptures point unto, give directions about, as well as show where strength is to be had to perform them.
John Wesley
That the man of God - He that is united to and approved of God. May be perfect - Blameless himself, and throughly furnished - By the scripture, either to teach, reprove, correct, or train up others.
Robert Jamieson, A. R. Fausset and David Brown
man of God--(See on Ti1 6:11).
perfect, throughly furnished--Greek, "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (compare Ti2 4:2 with Ti2 3:16) or a spiritual layman. No oral tradition is needed to be added.