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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. Paul with great solemnity and earnestness presses Timothy to the diligent and conscientious discharge of his work and office as an evangelist; and the charge given to him all gospel ministers are to take to themselves, ver. 1-5. II. The reason of his concern in this case, Why must Timothy now be instant in season, &c., in a particular manner? Because the church was likely to be deprived of the apostle's labours, for his departure was at hand, ver. 6-8. III. Divers particular matters, with a hint and caution, about Alexander the coppersmith, ver. 9-15. IV. He informs him of what befel him at his first answer; though men forsook him, the Lord stood by him, and this encouraged him to hope for future deliverance (ver. 16-18) And then he concludes with salutations and a benediction, ver. 19, to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle charges Timothy to be diligent, incessant, and faithful in his preaching; to watch, suffer patiently, and give full proof of his ministry, Ti2 4:1-5. He predicts his own approaching death, and expresses the strongest confidence of being eternally happy, Ti2 4:6-8. Desires Timothy to come and see him; shows that several had forsaken him, that others were gone to different districts, and that he had only Luke with him, Ti2 4:9-12. Desires him to bring the cloak, book, and parchments, which he had left at Troas, Ti2 4:13. Of Alexander the coppersmith's opposition, Ti2 4:14, Ti2 4:15. Tells Timothy how he was deserted by all when obliged to make his first defense before Nero; how God supported him, and the confidence with which he was inspired, Ti2 4:16-18. Salutations to different persons at Ephesus, and from different persons at Rome, Ti2 4:19-21. The apostolical benediction, Ti2 4:22.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter, 2 Tim. 4, comprises the following subjects:
1. A solemn charge to Timothy, to be faithful in preaching the gospel, and in the whole work of the ministry, Ti2 4:1-5. The particular reason given for this charge was, that the time was approaching when men would not endure sound doctrine, but would turn away from the truth. Hence, Timothy is exhorted to be faithful in his work, and to be prepared to endure the trials which, in such circumstances, a faithful minister must be expected to meet.
2. A statement of Paul that his own work was nearly done, and that the hour of his departure drew near; Ti2 4:6-8. This statement, also, seems to be made in order to excite Timothy to increased fidelity in the ministry. His teacher, guide, father, and friend, was about to be withdrawn, and the great work of preaching was to be committed to other hands. Hence, in view of his own departure, Paul exhorts Timothy to fidelity when he himself should be removed.
3. An exhortation to Timothy to come to him as soon as practicable; Ti2 4:9-15. Paul was then in bonds, and was expecting soon to die. He was alone. For various reasons, those who had been with him had left him, and he needed some companion and friend. He, therefore, exhorts Timothy to come to him as soon as possible.
4. Paul refers now to his first trial before the emperor, and to the fact that then no one stood by him; Ti2 4:16-19. The reason of his referring to this seems to be, to induce Timothy to come to him in view of his anticipated second trial. The Lord, he says, then stood by him, and he had confidence that he would continue to do it; yet who is there that does not feel it desirable to have some dear earthly friend to be with him when he dies?
5. The Epistle is closed, in the usual manner, with various salutations, and with the benediction; Ti2 4:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti2 4:1, He exhorts him to do his duty with all care and diligence; Ti2 4:6, certifies him of the nearness of his death; Ti2 4:9, wills him to come speedily unto him, and to bring Marcus with him, and certain things which he wrote for; Ti2 4:14, warns him to beware of Alexander the smith; Ti2 4:16, informs him what had befallen him at his first answering; Ti2 4:19, and soon after he concludes.
Geneva 1599
I (1) charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
(1) The principal and chief of all admonitions, being therefore proposed with a most earnest charge, is this: that the word of God is explained and set forth with a certain holy urgent exhorting, as necessity requires: but in such a way that a good and true ground of the doctrine is laid, and the vehemency is tempered with all holy meekness.
John Gill
INTRODUCTION TO 2 TIMOTHY 4
In this chapter the apostle charges Timothy to perform his office as an evangelist with great diligence, constancy, and faithfulness, with reasons for it; gives some hints of several particular persons mentioned, which made him very desirous that Timothy would come quickly to him; relates how things were with him when he made his first defence at Rome; and concludes the epistle with salutations, and his usual blessing. The charge is made in the most solemn manner in the sight of God; and of Christ, as Judge of quick and dead; and directs to the several parts of the ministerial work, and the manner in which they should be performed, Ti2 4:1. The reason of which charge is, because the time was hastening on that sound doctrine would not be endured, and men would depart from the truth to fables and false teachers, Ti2 4:3. Wherefore the apostle repeats his charge and exhortation to Timothy, though in other words, to be vigilant, patient, courageous, and faithful in the discharge of his office, Ti2 4:5 adding a fresh reason moving to it, taken from the apostle's death being at hand; which is expressed by a sacrifice, and by a departure out of the world, Ti2 4:6 which leads him to give an account of his past conduct in fighting the good fight, finishing his course, and keeping the faith, Ti2 4:7 and of his firm belief of eternal glory and happiness, Ti2 4:8 and next he desires Timothy to use all diligence to come quickly to him, Ti2 4:9 his reasons for which were, because he had scarce anybody with him: one had forsook him through love of the world; another was gone to Thessalonica; a third to Galatia, and a fourth to Dalmatia; only Luke the evangelist was with him; and as for Tychicus, he had sent him to Ephesus: he therefore desires he would bring Mark with him, and his cloak, books, and parchments he had left at Troas, Ti2 4:10 and then takes notice of persons that had used him ill, particularly Alexander the coppersmith; he wishes justice might be done him; and advises Timothy to beware of him, because of his opposition to the doctrines of the Gospel, Ti2 4:14 and also of others that neglected him, who forsook him when he defended himself: however, he prays that this might not be charged upon them; and observes the goodness of God in standing by him and delivering him; and expresses his faith and confidence that he should be delivered and preserved safe to eternal glory, Ti2 4:16 and next follow the apostle's salutations of some persons at Ephesus, and an account of two others, one at Corinth, and another at Miletum; and a repetition of his request to Timothy, to come quickly to him, and before winter; and then some salutations of persons at Rome, sent by Timothy; and the whole is concluded with the apostle's usual benediction, Ti2 4:19.
John Wesley
I charge thee therefore - This is deduced from the whole preceding chapter. At his appearing and his kingdom - That is, at his appearing in the kingdom of glory.
Robert Jamieson, A. R. Fausset and David Brown
SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION. (2Ti. 4:1-22)
charge--Greek, "adjure."
therefore--omitted in the oldest manuscripts.
the Lord Jesus Christ--The oldest manuscripts read simply, "Christ Jesus."
shall judge--His commission from God is mentioned, Acts 10:42; his resolution to do so, 1Pet 4:5; the execution of his commission, here.
at his appearing--The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God . . . ) and by His appearing."
and his kingdom--to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible (Lk 22:18, Lk 22:30; Rev_ 1:7; Rev_ 11:15; Rev_ 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown (Ps 110:2; Heb 10:13). Then He shall reign with His adversaries prostrate.
4:14:1: Զա՛յս վկայութիւն դնեմ առաջի Աստուծոյ, եւ Յիսուսի Քրիստոսի, որ դատելո՛ց է զկենդանիս եւ զմեռեալս ՚ի յայտնութեա՛ն իւրում եւ յարքայութեան[5012]. [5012] Ոմանք. Եւ Քրիստոսի Յիսուսի որ դատելոցն է... ՚ի յայտնութեանն իւ՛՛։
1 Այս բանն եմ վկայել տալիս Աստծու եւ Յիսուս Քրիստոսի առաջ, որ դատելու է կենդանիներին եւ մեռածներին՝ իր յայտնութեան օրը, երբ գայ իր արքայութեամբ:
4 Կը վկայեմ Աստուծոյ առջեւ եւ Յիսուս Քրիստոսին, որ պիտի դատէ կենդանիները ու մեռեալները իր յայտնուելուն ու թագաւորութեանը ատենը։
Զայս վկայութիւն դնեմ առաջի Աստուծոյ եւ Յիսուսի Քրիստոսի, որ դատելոց է զկենդանիս եւ զմեռեալս ի յայտնութեան իւրում եւ յարքայութեան:

4:1: Զա՛յս վկայութիւն դնեմ առաջի Աստուծոյ, եւ Յիսուսի Քրիստոսի, որ դատելո՛ց է զկենդանիս եւ զմեռեալս ՚ի յայտնութեա՛ն իւրում եւ յարքայութեան[5012].
[5012] Ոմանք. Եւ Քրիստոսի Յիսուսի որ դատելոցն է... ՚ի յայտնութեանն իւ՛՛։
1 Այս բանն եմ վկայել տալիս Աստծու եւ Յիսուս Քրիստոսի առաջ, որ դատելու է կենդանիներին եւ մեռածներին՝ իր յայտնութեան օրը, երբ գայ իր արքայութեամբ:
4 Կը վկայեմ Աստուծոյ առջեւ եւ Յիսուս Քրիստոսին, որ պիտի դատէ կենդանիները ու մեռեալները իր յայտնուելուն ու թագաւորութեանը ատենը։
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4:11: Итак заклинаю тебя пред Богом и Господом нашим Иисусом Христом, Который будет судить живых и мертвых в явление Его и Царствие Его:
4:1  διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ χριστοῦ ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ·
4:1. Διαμαρτύρομαι ( I-witness-through ) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ, (of-an-Iesous,"τοῦ (of-the-one) μέλλοντος (of-impending) κρίνειν (to-separate) ζῶντας ( to-lifing-unto ) καὶ (and) νεκρούς , ( to-en-deaded ,"καὶ (and) τὴν (to-the-one) ἐπιφάνειαν (to-a-manifesting-upon-of) αὐτοῦ (of-it) καὶ (and) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) αὐτοῦ: (of-it)
4:1. testificor coram Deo et Christo Iesu qui iudicaturus est vivos ac mortuos et adventum ipsius et regnum eiusI charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom:
1. I charge in the sight of God, and of Christ Jesus, who shall judge the quick and the dead, and by his appearing and his kingdom;
4:1. I testify before God, and before Jesus Christ, who shall judge the living and the dead through his return and his kingdom:
4:1. I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom:

1: Итак заклинаю тебя пред Богом и Господом нашим Иисусом Христом, Который будет судить живых и мертвых в явление Его и Царствие Его:
4:1  διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ χριστοῦ ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ·
4:1. testificor coram Deo et Christo Iesu qui iudicaturus est vivos ac mortuos et adventum ipsius et regnum eius
I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom:
4:1. I testify before God, and before Jesus Christ, who shall judge the living and the dead through his return and his kingdom:
4:1. I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В явление Его и Царствие Его - перевод неточный и недостаточно определенный. Правильно это выражение (kata t. epif a. kai t. Bas. a.) перевести так: "соответственно с Его явлением в конце дней - с одной стороны и соответственно Его Царству - с другой".

Христос будет судить как такой, который придет уже облеченный честью и силой Божией, а не как бедный сын человеческий, живший в образе раба, распятый в немощи, - не как взятый из семьи живых, а как воскресший и царствующий на небе и Свое вечное Царство имеющий основать на земле (Иоанн Златоуст).

Сообразно с этим все мертвые и живые станут пред Ним на суд, и Он воздаст каждому должное. Об этом должен Тимофей вспоминать всякий раз, как ему придется трудно в борьбе с врагами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ministerial Duties; The Apostle's Joyful Expectation.A. D. 66.
1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6 For I am now ready to be offered, and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith: 8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

Observe, I. How awfully this charge is introduced (v. 1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, 1 Cor. ix. 16. To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee." 2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Acts x. 42. (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaneia signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, v. 2-5. He is charged,

1. To preach the word. This is ministers' business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, 2 Cor. ii. 17.

2. To urge what he preached, and to press it with all earnestness upon his hearers: "Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand," Eccl. xi. 6. We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season.

3. He must tell people of their faults: "Reprove them, rebuke them. Convince wicked people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's name, that they may take thy displeasure against them as an indication of God's displeasure."

4. He must direct, encourage, and quicken those who began well. "Exhort them (persuade them to hold on, and endure to the end) and this with all long-suffering and doctrine." (1.) He must do it very patiently: With all long-suffering. "If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be not weary of speaking to them." While God shows to them all long-suffering, let ministers exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, "In order to the reducing of them to good practices, instil into them good principles. Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a means both to reclaim them from evil and to bring them to good." Observe, [1.] A minister's work has various parts: he is to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of season; he must spare no pains nor labour, but must be urgent with them to take care of their souls and their eternal concerns.

5. He must watch in all things. "Seek an opportunity of doing them a kindness; let no fair occasion slip, through thy negligence. Watch to thy work; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to thy charge."

6. He must count upon afflictions, and endure them, make the best of them. Kakopatheson, endure patiently. "Be not discouraged by the difficulties thou meetest with, but bear them with an evenness of spirit. Inure thyself to hardships."

7. He must remember his office, and discharge its duties: Do the work of an evangelist. The office of the evangelist was, as the apostles' deputies, to water the churches that they planted. They were not settled pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work.

8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in all its parts with proper work.

III. The reasons to enforce the charge.

1. Because errors and heresies were likely to creep into the church, by which the minds of many professing Christians would be corrupted (v. 3, 4): "For the time will come when they will not endure sound doctrine. Therefore improve the present time, when they will endure it. Be busy now, for it is seedtime; when the fields are white unto the harvest, put in the sickle, for the present gale of opportunity will be soon over. They will not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as thou canst, that, when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise hereafter, though they do not yet arise. They will turn away their ears from the truth; they will grow weary of the old plain gospel of Christ, and then they will be greedy of fables, and take pleasure in them, and God will give them up to those strong delusions, because they received not the truth in the love of it, 2 Thess. ii. 11, 12. Observe, (1.) These teachers were of their own heaping up, and not of God's sending; but they chose them, to gratify their lusts, and to please their itching ears. (2.) People do so when they will not endure sound doctrine, that preaching which is searching, plain, and to the purpose; then they will have teachers of their own. (3.) There is a wide difference between the word of God and the word of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) Those that are turned unto fables first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn to fables who grow weary of the truth, and gives them up to be led aside from the truth by fables.

2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, v. 6. And,

(1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for those to loiter that are left behind, but to double their diligence. The fewer hands there are to work the more industrious those hands must be that are at work.

(2.) "I have done the work of my day and generation; do thou in like manner do the work of thy day and generation."

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry." The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Acts xx. 23. He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ede spendomai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe,

[1.] With what pleasure he speaks of dying. He calls it his departure; though it is probable that he foresaw he must die a violent bloody death, yet he calls it his departure, or his release. Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another.

[2.] With what pleasure he looks back upon the life he had lived (v. 7): I have fought a good fight, I have finished my course, &c. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. "I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them." Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom. viii. 37. Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, &c. I have kept the faith, the doctrine of faith and the grace of faith." Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Acts xx. 24.

[3.] With what pleasure he looks forward to the life he was to live hereafter (v. 8): Henceforth there is laid up for me a crown of righteousness, &c. He had lost for Christ, but he was sure he should not lose by him, Phil. iii. 8. Let this encourage Timothy to endure hardness as a good soldier of Jesus Christ that there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, It is called a crown of righteousness, because it will be the recompence of our services, which God is not unrighteous to forget; and because our holiness and righteousness will there be perfected, and will be our crown. God will give it as a righteous Judge, who will let none love by him. And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing. Observe, It is the character of all the saints that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself (Heb. ix. 26); they love to think of it; they love his second appearing at the great day; love it, and long for it: and, with respect to those who love the appearing of Jesus Christ, he shall appear to their joy; there is a crown of righteousness reserved for them, which shall then be given them, Heb. ix. 28. We learn hence, First, The Lord is the righteous Judge, for his judgment is according to truth. Secondly, The crown of believers is a crown of righteousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints' righteousness. Thirdly, This crown, which believers shall wear, is laid up for them; they have it not at present, for here they are but heirs; they have it not in possession, and yet it is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for his appearing. Surely I come quickly. Amen, even so come, Lord Jesus.
Adam Clarke: Commentary on the Bible - 1831
4:1: I charge thee therefore before God - Whose herald thou art; and before the Lord Jesus Christ, whose salvation thou art to proclaim, and who is coming to judge the world - all that shall be found then alive, and all that have died from the foundation of the world.
Albert Barnes: Notes on the Bible - 1834
4:1: I charge thee therefore before God - See the notes on Ti1 5:21.
Who shall judge the quick and the dead - That is, the Lord Jesus; for he is to be the judge of men; Mat. 25:31-46; Co2 5:10. The word "quick" means "living" (See the Act 10:42 note; Eph 2:1 note); and the idea is, that he would be alike the judge of all who were alive when he should come, and of all who had died; see the notes on Th1 4:16-17. In view of the fact that all, whether preachers or hearers, must give up their account to the final Judge, Paul charges Timothy to be faithful; and what is there which will more conduce to fidelity in the discharge of duty, than the thought that we must soon give up a solemn account of the manner in which we have performed it?
At his appearing - That is, the judgment shall then take place. This must refer to a judgment yet to take place, for the Lord Jesus has not yet "appeared" the second time to men; and, if this be so, then there is to be a resurrection of the dead. On the meaning of the word rendered "appearing," see the notes on Th2 2:8. It is there rendered "brighteness"; compare Ti1 6:14; Ti2 1:10; Tit 2:13.
And his kingdom - Or, at the setting up of his kingdom. The idea of his reigning, or setting up his kingdom, is not unfrequently associated with the idea of his cominG; see Mat 16:28. The meaning is, that, at his second advent, the extent and majesty of his kingdom will be fully displayed. It will be seen that he has control over the elements, over the graves of the dead, and over all the living. It will be seen that the earth and the heavens are under his sway, and that all things there acknowledge him as their sovereign Lord. In order to meet the full force of the language used by Paul here, it is not necessary to suppose that he will set up a visible kingdom on the earth, but only that there will be an illustrious display of himself as a king, and of the extent and majesty of the empire over which he presides: compare the Rom 14:11 note; Phi 2:10 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: charge: Ti2 2:14; Ti1 5:21, Ti1 6:13
who: Psa 50:6, Psa 96:13, Psa 98:9; Mat 16:27, Mat 25:31-46; Joh 5:22-27; Act 10:42; Act 17:31; Rom 2:16, Rom 14:9-11; Co1 4:4, Co1 4:5; Co2 5:9, Co2 5:10; Th2 1:7-10; Pe1 4:5; Rev 20:11-15
at: Ti2 4:8; Col 3:4; Th1 4:15, Th1 4:16; Ti1 6:14; Tit 2:13; Heb 9:27, Heb 9:28; Pe1 1:7; Pe1 5:4; Jo1 2:28; Rev 1:7
his kingdom: Luk 19:12, Luk 19:15, Luk 23:42; Pe2 1:11, Pe2 1:17
John Gill
I charge thee therefore before God,.... Whose word the Scriptures are, and by whom they are inspired; who had made Timothy an able minister of the New Testament, and to whom he was accountable for his ministry:
and the Lord Jesus Christ; who is equal with God, and bestows ministerial gifts on men, and from whom Timothy had his; whose Gospel he preached; in whose cause he was embarked; and before whom he must appear, to give an account of his ministry, talents, and souls under his care:
who shall judge the quick and the dead at his appearing and his kingdom; it is certain there will be a general judgment; the day is appointed, and Christ is ordained the Judge of all men; all judgment is committed to him, and he is ready to exercise it; for which he is abundantly qualified, being God omniscient and omnipotent; and which he will execute in the most righteous and impartial manner. The persons that will be judged by him are, "the quick and the dead"; by which are meant, not the different parts of men, their souls which are living and immortal, and their bodies which die and will be raised from the dead, though they will be judged in their whole persons; nor the different sorts of men, as good men, who are made alive by the Spirit and grace of God, and evil men, who are dead in trespasses and sins, and die in their sins; though this is a truth that God will judge both the righteous and the wicked: but rather by the "quick", are meant, such as will be found alive at Christ's coming; and by the "dead", such as having been dead, will be raised by him; and in short, the characters include all mentioned; who must all stand before the judgment seat of Christ. The time when this will be, is,
at his appearing, and his kingdom; which may be considered as an hendyadis, expressive of one and the same thing; and so the Syriac version renders it, "at the revelation of his kingdom"; or as two things, the one as antecedent and preparatory to the other; the former refers to the appearance of Christ at the last day. He appeared frequently to the Old Testament saints in an human form; and he really appeared in human nature in the fulness of time; and after his resurrection to his apostles and others, and even after his ascension to some; and he appears in a spiritual manner to believers in all ages; but to them that look for him, he will appear a second time in person, in a most glorious manner: for the present he is received up into heaven, where he is as it were hid, and is unseen to corporeal eyes; but in his due time he will be manifested in his own and his Father's glory, and in the glory of his angels; and this appearance will be greatly to the advantage of the saints, who will then appear in glory, and be like him, and see him as he is, and hence they look for it, and love it; and at this time will be the judgment, and then will the kingdom of Christ take place. Christ has a kingdom now, and ever had, which is not of this world, but is of a spiritual nature; and which will be more manifest in that latter day, by the spread of the Gospel, the numerous instances of conversion, and the revival of powerful religion and godliness, which we commonly call the spiritual reign of Christ; but the kingdom here designed, is the personal reign of Christ, for a thousand years: at the beginning of which will be the judgment of the saints, who having the crown of righteousness given them by the Judge, will reign with him as kings and priests; and at the end of this period will be the judgment of the wicked. The charge made before these two divine Persons, God and his Son Jesus Christ, follows.
4:24:2: եւ դու քարոզեա՛ զբանն, հա՛ս ՚ի վերայ ժամու եւ տարաժամու, յանդիմանեա՛, սաստեա՛, մխիթարեա՛, ամենայն երկայնմտութեամբ եւ վարդապետութեամբ։
2 Եւ դու քարոզի՛ր Աստծու խօսքը, շարունա՛կ յայտարարիր այն, ժամանակին լինի թէ տարաժամ, յանդիմանի՛ր, սաստի՛ր, յորդորի՛ր՝ կատարեալ համբերատարութեամբ ուսուցանելով.
2 Խօսքը քարոզէ՛, մտադրութեամբ գործիդ պարապէ՛ ատենին ու ատենէ դուրս, յանդիմանէ՛, սաստէ՛, յորդորէ՛ ամենայն երկայնմտութեամբ ու վարդապետութեամբ։
[8]եւ դու`` քարոզեա զբանն, հաս ի վերայ ժամու եւ տարաժամու, յանդիմանեա, սաստեա, մխիթարեա ամենայն երկայնմտութեամբ եւ վարդապետութեամբ:

4:2: եւ դու քարոզեա՛ զբանն, հա՛ս ՚ի վերայ ժամու եւ տարաժամու, յանդիմանեա՛, սաստեա՛, մխիթարեա՛, ամենայն երկայնմտութեամբ եւ վարդապետութեամբ։
2 Եւ դու քարոզի՛ր Աստծու խօսքը, շարունա՛կ յայտարարիր այն, ժամանակին լինի թէ տարաժամ, յանդիմանի՛ր, սաստի՛ր, յորդորի՛ր՝ կատարեալ համբերատարութեամբ ուսուցանելով.
2 Խօսքը քարոզէ՛, մտադրութեամբ գործիդ պարապէ՛ ատենին ու ատենէ դուրս, յանդիմանէ՛, սաստէ՛, յորդորէ՛ ամենայն երկայնմտութեամբ ու վարդապետութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: проповедуй слово, настой во время и не во время, обличай, запрещай, увещевай со всяким долготерпением и назиданием.
4:2  κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ.
4:2. κήρυξον (thou-should-have-heralded) τὸν (to-the-one) λόγον, (to-a-forthee,"ἐπίστηθι (thou-should-have-had-stood-upon) εὐκαίρως (unto-goodly-timed) ἀκαίρως, (unto-un-timed,"ἔλεγξον, (thou-should-have-confuted,"ἐπιτίμησον, (thou-should-have-upon-valuated-unto,"παρακάλεσον, (thou-should-have-called-beside-unto,"ἐν (in) πάσῃ (unto-all) μακροθυμίᾳ (unto-a-long-passioning-unto) καὶ (and) διδαχῇ. (unto-a-teaching)
4:2. praedica verbum insta oportune inportune argue obsecra increpa in omni patientia et doctrinaPreach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.
2. preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching.
4:2. that you should preach the word urgently, in season and out of season: reprove, entreat, rebuke, with all patience and doctrine.
4:2. Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine:

2: проповедуй слово, настой во время и не во время, обличай, запрещай, увещевай со всяким долготерпением и назиданием.
4:2  κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ.
4:2. praedica verbum insta oportune inportune argue obsecra increpa in omni patientia et doctrina
Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.
4:2. that you should preach the word urgently, in season and out of season: reprove, entreat, rebuke, with all patience and doctrine.
4:2. Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
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
2: Настой - точнее: выступай (episthqi ср. Иер. XLVI:14: по 70: и 2Цар. I:20).

Во время и не во время - т. е. не обращая внимания на то, кажется ли это выступление благовременным для тех, пред кем Тимофею придется выступать.
Adam Clarke: Commentary on the Bible - 1831
4:2: Preach the word - Κηρυξον τον λογον· Proclaim the doctrine, the doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there is no salvation but by faith in Christ.
Be instant in season, out of season - Επιστηθι ευκαιρως, ακαιρως. Be urgent whether the times be prosperous or adverse, whenever there is an opportunity; and when there is none, strive to make one. The Judge is at the door, and to every man eternity is at hand! Wherever thou meetest a sinner, speak to him the word of reconciliation. Do not be contented with stated times and accustomed places merely; all time and place belong to God, and are proper for his work. Wherever it can be done, there it should be done. Satan will omit neither time nor place where he can destroy. Omit thou none where thou mayest be the instrument of salvation to any.
Reprove - Ελεγξον· Confute, the false teacher.
Rebuke - Επιτιμησον· Reprove cuttingly and severely those who will not abandon their sins.
Exhort - Παρακαλεσον· Comfort the feeble-minded, the diffident and the tempted.
With all long-suffering - In reference to each and all of these cases.
And doctrine - The different modes of teaching suited to each.
Albert Barnes: Notes on the Bible - 1834
4:2: Preach the word - The Word of God; the gospel. This was to be the main business of the life of Timothy, and Paul solemnly charges him in view of the certain coming of the Redeemer to judgment, to be faithful in the performance of it.
Be instant - see the notes at Rom 12:12. The meaning here is, that he should be constant in this duty. Literally, "to stand by, or to stand fast by;" that is, he was to be pressing or urgent in the performance of this work. He was always to be at his post, and was to embrace every opportunity of making known the gospel. What Paul seems to have contemplated was not merely, that he should perform the duty at stated and regular times; but that he should press the matter as one who had the subject much at heart, and never lose an opportunity of making the gospel known.
In season - εὐκαίρως eukairō s. In good time; opportunely; compare Mat 26:16; Luk 22:6; Mar 14:11. The sense is, when it could be conveniently done; when all things were favorable, and when there were no obstructions or hindrances. It may include the "stated and regular" seasons for public worship, but is not confined to them.
Out of season - ἀκαίρως akairō s. This word does not elsewhere occur in the New Testament. It is the opposite of the former, and means that a minister is to seek opportunities to preach the gospel even at such periods as might be inconvenient to himself, or when there might be hindrances and embarrassments, or when there was no stated appointment for preaching. He is not to confine himself to the appointed times of worship, or to preach only when it will be perfectly convenient for himself, but he is to have such an interest and earnestness in the work, that it will lead him to do it in the face of embarrassments and discouragements, and whenever he can find an opportunity. A man who is greatly intent on an object will seek every opportunity to promote it. He will not confine himself to stated times and places, but will present it everywhere, and at all times. A man, therefore, who merely confines himself to the stated seasons of preaching the gospel, or who merely preaches when it is convenient to himself, should not consider that he has come up to the requirement of the rule laid down by the apostle. He should preach in his private conversation, and in the intervals of his public labors, at the side of the sick bed, and wheRev_er there is a prospect of doing good to any one. If his heart is full of love to the Saviour and to souls, he cannot help doing this.
Reprove - Or "convince;" See the notes at Ti2 3:16. The meaning is that he was to use such arguments as would "convince" men of the truth of religion, and of their own need of it.
Rebuke - Rebuke offenders; Tit 2:15; see the use of the word in Mat 8:26; Mat 12:16, (rendered "charged"); Mat 16:22; Mat 17:18; Mat 19:13; Mat 20:31; Luk 4:35, Luk 4:39; Luk 17:13; Luk 18:15; Jde 1:9. In the New Testament the word is used to express a judgment of what is wrong or contrary to one's will, and hence, to admonish or reprove. It implies our conviction that there is something evil, or some fault in him who is rebuked. The word in this verse rendered "reprove," does not imply this, but merely that one may be in error, and needs to have arguments presented to convince him of the truth. That word also implies no superior authority in him who does it. He presents "reasons, or argues" the case, for the purpose of convincing. The word here rendered rebuke, implies authority or superiority, and means merely that we may say that a thing is wrong, and administer a rebuke for it, as if there were no doubt that it was wrong. The propriety of the rebuke rests on our authority for doing it, not on the arguments which we present. This is based on the presumption that men often Know that they are doing wrong, and need no arguments to convince them of it. The idea is, that the minister is not merely to reason about sin, and convince men that it is wrong, but he may solemnly admonish them not to do it, and warn them of the consequences.
Exhort - See the notes at Rom 12:8.
With all long-suffering - That is, with a patient and persevering spirit if you are opposed; see the notes on Ti2 2:25; compare the notes on Rom 2:4; compare Rom 9:22; Co2 6:6; Gal 5:22; Eph 4:2; Col 1:11; Col 3:12; Ti1 1:16.
And doctrine - Teaching, or patient instruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Preach: Psa 40:9; Isa 61:1-3; Jon 3:2; Luk 4:18, Luk 4:19, Luk 9:60; Rom 10:15; Col 1:25, Col 1:28
be: Luk 7:4, Luk 7:23; Act 13:5 *marg. Rom 12:12; Ti1 4:15, Ti1 4:16
in: Joh 4:6-10, Joh 4:32-34; Act 16:13, Act 16:31-33, Act 20:7, Act 20:18-21, Act 28:16, Act 28:30, Act 28:31
reprove: Col 1:28, Col 1:29; Th1 2:11, Th1 2:12, Th1 5:14, Th1 5:20; Tit 1:13, Tit 2:15; Heb 13:22; Rev 3:19
exhort: Ti1 4:13
all: Ti2 2:21, Ti2 2:25, Ti2 3:10
John Gill
Preach the word,.... Either Christ the essential Word, who is the sum and substance of the Gospel ministry; or the word of truth and faith, the Gospel of salvation, the word of righteousness, peace, and reconciliation by Christ; which is to be preached, or published, in like manner as heralds proclaim the will of their princes; openly, publicly, and with a loud voice, without adding to it, or taking from speaking out the whole, and keeping back no part of it; and that with all courage and boldness: some copies read, "the word of God"; and the Ethiopic version, "his word"; that is, the word of Christ:
be instant in season, out of season; that is, be constant and assiduous in the work of the ministry; be always and wholly in it, either preparing for it, or performing it; or doing those things which are annexed to it, or follow upon it; redeem time, and take every opportunity of dispensing the mysteries of grace, as a faithful steward of them; not only make use of the common and stated seasons for the ministration of the word and ordinances, but embrace every other that offers; make use not only of those seasons which may seem commodious and advantageous both to preacher and hearer, and promise usefulness and success, but even such as may seem incommodious and disadvantageous to flesh and blood; such as times of persecution and opposition; but none of these things should deter and move from the preaching of the Gospel. Several parts of the ministerial function to be insisted on and attended to are next mentioned, as being within the solemn charge given before God and Christ:
reprove; errors, and men for their errors and heresies; make use of convincing arguments taken out of the Scriptures, which are profitable for reproof of this kind; and which reproof sometimes is to be given with sharpness, as the case requires, that men may be sound in the faith.
Rebuke; or chide for sin; some privately, others more publicly, according to the nature and circumstances of the offence; some more gently, others more roughly, as is needful.
Exhort; to all the duties of religion respecting God and man; to show love, and to do good works; to hold fast the profession of faith, and walk as becomes the Gospel of Christ; and to persevere in faith and holiness: or "comfort", as the word may be rendered; for as the ministers of the Gospel are in some cases to be "Boanergeses", sons of thunder, so other cases they should be Barnabases, sons of consolation; and comfort distressed minds, by preaching the comfortable doctrines of peace, pardon, righteousness and salvation by Jesus Christ:
with all longsuffering: or patience. The success of the Gospel ministry should be patiently waited for as husbandmen do for the fruits of the earth. Those that give into error, and oppose themselves to the truth, should be instructed in meekness; and those who are overtaken in a fault should be gently rebuked, and restored in such a spirit; and every exhortation should be pressed as persons are able to bear it:
and doctrine; in a way that is instructive and teaching, and in agreement with the doctrine of the Scriptures, which are profitable for that purpose.
John Wesley
Be instant - Insist on, urge these things in season, out of season - That is, continually, at all times and places. It might be translated, with and without opportunity - Not only when a fair occasion is given: even when there is none, one must be made.
Robert Jamieson, A. R. Fausset and David Brown
Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Acts 17:2, Acts 17:18; Acts 18:4, Acts 18:19) is applied in Acts to discourses in the Christian Church. JUSTIN MARTYR [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. EUSEBIUS [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Lk 4:17-22; Acts 13:15-16).
be instant--that is, urgent, earnest, in the whole work of the ministry.
in season, out of season--that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [CHRYSOSTOM, Homily, 30, vol. 5., p. 221]. I think with CHRYSOSTOM, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Acts 20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.
reprove--"convict," "confute."
with, &c.--Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (Ti2 2:24-25; Ti2 3:10) and teaching"; compare Ti2 2:24, "apt to teach." The Greek for "doctrine" here is didache, but in Ti2 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [TITTMANN].
4:34:3: Քանզի եկեսցէ ժամանակ՝ զի ողջմտութեան վարդապետութեանն ո՛չ անսայցեն. այլ ըստ իւրաքանչի՛ւր ցանկութեանց կուտեսցեն իւրեանց վարդապե՛տս՝ ըստ մարմաջելոյ լսելեա՛ց իւրեանց[5013]. [5013] Օրինակ մի. Ըստ մարմնաջելոյ լսելեաց։
3 քանզի պիտի գայ ժամանակ, երբ չպիտի անսան ողջամիտ վարդապետութեանը, այլ, իւրաքանչիւրն ըստ իր ցանկութիւնների, ուսուցանողներ պիտի հաւաքի իր շուրջը՝ իր ականջներին հաճելի բաներ լսելու մարմաջով.
3 Վասն զի ժամանակ պիտի գայ որ ողջամիտ վարդապետութեանը պիտի չհամբերեն, հապա հաճելի բաներ լսելու մարմաջով իրենց ցանկութիւններուն համեմատ վարդապետներ պիտի դիզեն իրենց
Քանզի եկեսցէ ժամանակ զի ողջմտութեան վարդապետութեանն ոչ անսայցեն, այլ ըստ իւրաքանչիւր ցանկութեանց կուտեսցեն իւրեանց վարդապետս, ըստ մարմաջելոյ լսելեաց իւրեանց:

4:3: Քանզի եկեսցէ ժամանակ՝ զի ողջմտութեան վարդապետութեանն ո՛չ անսայցեն. այլ ըստ իւրաքանչի՛ւր ցանկութեանց կուտեսցեն իւրեանց վարդապե՛տս՝ ըստ մարմաջելոյ լսելեա՛ց իւրեանց[5013].
[5013] Օրինակ մի. Ըստ մարմնաջելոյ լսելեաց։
3 քանզի պիտի գայ ժամանակ, երբ չպիտի անսան ողջամիտ վարդապետութեանը, այլ, իւրաքանչիւրն ըստ իր ցանկութիւնների, ուսուցանողներ պիտի հաւաքի իր շուրջը՝ իր ականջներին հաճելի բաներ լսելու մարմաջով.
3 Վասն զի ժամանակ պիտի գայ որ ողջամիտ վարդապետութեանը պիտի չհամբերեն, հապա հաճելի բաներ լսելու մարմաջով իրենց ցանկութիւններուն համեմատ վարդապետներ պիտի դիզեն իրենց
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Ибо будет время, когда здравого учения принимать не будут, но по своим прихотям будут избирать себе учителей, которые льстили бы слуху;
4:3  ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν,
4:3. ἔσται ( It-shall-be ) γὰρ (therefore) καιρὸς (a-time) ὅτε (which-also) τῆς (of-the-one) ὑγιαινούσης (of-healthing) διδασκαλίας (of-a-spoken-teaching-unto) οὐκ (not) ἀνέξονται , ( they-shall-hold-up ,"ἀλλὰ (other) κατὰ (down) τὰς (to-the-ones) ἰδίας ( to-private-belonged ) ἐπιθυμίας (to-passionings-upon-unto) ἑαυτοῖς (unto-selves) ἐπισωρεύσουσιν (they-shall-pile-upon-of) διδασκάλους (to-teaching-speakers) κνηθόμενοι ( titillating ) τὴν (to-the-one) ἀκοήν, (to-a-hearing,"
4:3. erit enim tempus cum sanam doctrinam non sustinebunt sed ad sua desideria coacervabunt sibi magistros prurientes auribusFor there shall be a time when they will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears:
3. For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts;
4:3. For there shall be a time when they will not endure sound doctrine, but instead, according to their own desires, they will gather to themselves teachers, with itching ears,
4:3. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears:

3: Ибо будет время, когда здравого учения принимать не будут, но по своим прихотям будут избирать себе учителей, которые льстили бы слуху;
4:3  ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν,
4:3. erit enim tempus cum sanam doctrinam non sustinebunt sed ad sua desideria coacervabunt sibi magistros prurientes auribus
For there shall be a time when they will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears:
4:3. For there shall be a time when they will not endure sound doctrine, but instead, according to their own desires, they will gather to themselves teachers, with itching ears,
4:3. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
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
3: Тимофей должен теперь пользоваться случаем обращаться с увещанием к слушателям, потому что наступит время, когда он уже не найдет людей, готовых его слушать; люди будут охотнее слушать других учителей.
Adam Clarke: Commentary on the Bible - 1831
4:3: For the time will come - There is a time coming to the Church when men will not hear the practical truths of the Gospel, when they will prefer speculative opinions, which either do no good to the soul, or corrupt and destroy it, to that wholesome doctrine of "deny thyself, take up thy cross and follow me," which Jesus Christ has left in his Church.
But after their own lusts - For these they will follow, and hate those preachers and that doctrine by which they are opposed.
Shall they heap to themselves teachers - They will add one teacher to another, run and gad about after all, to find out those who insist not on the necessity of bearing the cross, of being crucified to the world, and of having the mind that was in Jesus. In this disposition interested men often find their account; they set up for teachers, "and widen and strew with flowers the way, down to eternal ruin," taking care to soothe the passions and flatter the vices of a trifling, superficial people.
Having itching ears - Endless curiosity, an insatiable desire of variety; and they get their ears tickled with the language and accent of the person, abandoning the good and faithful preacher for the fine speaker.
Albert Barnes: Notes on the Bible - 1834
4:3: For the time will come ... - Probably referring to the time mentioned in Ti2 3:1, following.
When they will not endure sound doctrine - Greek, "healthful doctrine;" i. e., doctrine contributing to the health of the soul, or to salvation. At that time they would seek a kind of instruction more conformable to their wishes and feelings.
But after their own lusts - They will seek such kind of preaching as will accord with their carnal desires; or such as will palliate their evil propensities, and deal gently with their vices; compare Isa 30:10. "Speak unto us smooth things; prophesy deceits."
Shall they heap to themselves teachers, having itching ears - The word rendered "heap" - ἐπισωρεύω episō reuō - does not occur elsewhere in the New Testament. It means "to heap up upon, to accumulate;" and here "to multiply." The word rendered "itching" - κνήθω knē thō - also occurs only in this place in the New Testament. It means "to rub, to scratch;" and then "to tickle," and here to feel an "itching" for something pleasing or gratifying. The image is derived from the desire which we have when there is an itching sensation, to have it rubbed or scratched. Such an uneasiness would these persons have to have some kind of instruction that would allay their restless and uneasy desires, or would gratify them. In explanation of this passage we may observe,
(1) that there will be always religious teachers of some kind, and that in proportion as error and sin abound, they will be multiplied. The apostle here says, that by turning away from Timothy, and from sound instruction, they would not abandon all religious teachers, but would rather increase and multiply them. People often declaim much against a regular ministry, and call it "priest-craft;" and yet, if they were to get rid of such a ministry, they would by no means escape from all kinds of religious teachers. The deeper the darkness, and the more gross the errors, and the more pRev_alent the wickedness of men, the more will a certain kind of religious teachers abound, and the more it will cost to support them. Italy and Spain swarm with priests, and in every pagan nation they constitute a very numerous class of the population. The cheapest ministry on the earth is a well-educated Protestant clergy, and if society wishes to free itself from swarms of preachers, and prophets, and exhorters, it should secure the regular services of an educated and pious ministry.
(2) in such classes of persons as the apostle here refers to, there is a restless, uneasy desire to have some kind of preachers. They have "itching ears." They will be ready to run after all kinds of public instructors. They will be little pleased with any, and this will be one reason why they will have so many. They are fickle, and unsettled, and never satisfied. A desire to hear the truth, and to learn the way of salvation, is a good desire. But this can be better gratified by far under the patient and intelligent labor of a single religious teacher, than by running after many teachers, or than by frequent changes. How much would a child learn if he was constantly running from one school to another?
(3) such persons would have teachers according to "their own lusts;" that is, their own tastes, or wishes. They would have those who would coincide with their whims; who would foster every vagary which might enter their imagination; who would countenance every wild project for doing good; who would be the advocates of the errors which they held; and who would be afraid to rebuke their faults. These are the principles on which many persons choose their religious teachers. The true principle should be, to select those who will faithfully declare the truth, and who will not shrink from exposing and denouncing sin, wheRev_er it may be found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: the time: Ti2 3:1-6; Ti1 4:1-3
they will: Kg1 22:8, Kg1 22:18; Ch2 16:9, Ch2 16:10, Ch2 24:20-22, Ch2 25:15, Ch2 25:16; Isa 28:12, Isa 33:9-11; Jer 6:16, Jer 6:17, Jer 18:18; Amo 7:10-17; Luk 20:19; Joh 8:45; Gal 4:16
sound: Ti1 1:10
but: Ti2 3:6; Kg1 18:22; Ch2 18:4, Ch2 18:5; Jer 5:31, Jer 23:16, Jer 23:17, Jer 27:9, Jer 29:8; Mic 2:11; Luk 6:26; Joh 3:19-21; Pe2 2:1-3
having: Exo 32:33; Act 17:21 *Gr: Co1 2:1, Co1 2:4
Geneva 1599
(2) For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
(2) Faithful pastors in times past took all occasions they could, because men were very prompt and ready to return to their fables.
John Gill
For the time will come,.... This is a reason of the solemn charge above given: the time referred to was future, when the apostle wrote, but quickly came on; and the characters of it have appeared more or less in all ages since; and in none more than in ours:
when they will not endure sound doctrine; the Gospel which contains the wholesome words of Christ, and is sound itself, having no corruption in it, and salutary in its effects to the souls of men; and yet such is the depravity of some men, both in principles and practice, that they cannot receive it, nor bear to hear it, turn their backs on it, express their indignation at it, and treat it not only with neglect, but with ridicule and contempt:
but after their own lusts shall they heap to themselves teachers; not being content with the ministry of one man only, or of a few, though of their own sort; but must follow many, and have heaps of them; which seems to express not only the number of false teachers which they accumulate to themselves, but the confused and indiscreet choice they make of them; and that after their own lusts; choosing to hear such as either indulge them in their sinful lusts and pleasures; or are agreeable to their private corrupt sentiments, in opposition to the generally received doctrine of faith. It is a blessing to have pastors and teachers after God's heart, and who preach according to the word of God; these feed men with knowledge and understanding, Jer 3:15 but it is a curse upon a people, when they are left to choose teachers after their hearts' lusts:
having itching ears; always desirous of new things, as the Athenians of old; or loving to have their ears scratched and tickled with smooth things; that are pleasing and agreeable to natural men, and carnal minds; as the purity of human nature, the power of man's free will, the excellency of his righteousness, and the merit of his works, and the like; see Is 30:9. Now, this being the case, should not discourage, but rather animate the ministers of the Gospel to preach it; for should they desist, in all likelihood the Gospel would soon be gone.
John Wesley
For they will heap up teachers - Therefore thou hast need of "all longsuffering." According to their own desires - Smooth as they can wish. Having itching ears - Fond of novelty and variety, which the number of new teachers, as well as their empty, soft, or philosophical discourses, pleased. Such teachers, and such hearers, seldom are much concerned with what is strict or to the purpose. Heap to themselves - Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. Probably they send out one another as teachers, and so are never at a loss for numbers.
Robert Jamieson, A. R. Fausset and David Brown
they--professing Christians.
sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."
after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.
heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in the first instance, that creates priestcraft (Ex 32:1).
to themselves--such as will suit their depraved tastes; populus vult decipi, et decipiatur--"the people wish to be deceived, so let them be deceived." "Like priest, like people" (3Kings 12:31; Hos 4:9).
itching--like to hear teachers who give them mere pleasure (Acts 17:19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [CICERO], who come as to a theater to hear what will delight their ears, not to learn [SENECA, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [SOUTH].
4:44:4: եւ ՚ի ճշմարտութենէ անտի դարձուցանիցեն զլսելիս՝ եւ յառասպե՛լս կործանեսցին[5014]։ [5014] Ոմանք. Դարձուցանեն զլս՛՛։
4 եւ նրանք ականջները պիտի դարձնեն ճշմարտութիւնից ու պիտի մոլորուեն գնան առասպելների յետեւից:
4 Եւ ճշմարտութենէն ականջնին պիտի դարձնեն ու առասպելներու ետեւէ պիտի մոլորին։
եւ ի ճշմարտութենէ անտի դարձուցանիցեն զլսելիս, եւ յառասպելս կործանեսցին:

4:4: եւ ՚ի ճշմարտութենէ անտի դարձուցանիցեն զլսելիս՝ եւ յառասպե՛լս կործանեսցին[5014]։
[5014] Ոմանք. Դարձուցանեն զլս՛՛։
4 եւ նրանք ականջները պիտի դարձնեն ճշմարտութիւնից ու պիտի մոլորուեն գնան առասպելների յետեւից:
4 Եւ ճշմարտութենէն ականջնին պիտի դարձնեն ու առասպելներու ետեւէ պիտի մոլորին։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: и от истины отвратят слух и обратятся к басням.
4:4  καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.
4:4. καὶ (and) ἀπὸ (off) μὲν (indeed) τῇς (of-the-one) ἀληθείας (of-an-un-secluding-of) τὴν (to-the-one) ἀκοὴν (to-a-hearing) ἀποστρέψουσιν, (they-shall-beturn-off,"ἐπὶ (upon) δὲ (moreover) τοὺς (to-the-ones) μύθους (to-relatings) ἐκτραπήσονται. (they-shall-have-had-been-turned-out)
4:4. et a veritate quidem auditum avertent ad fabulas autem convertenturAnd will indeed turn away their hearing from the truth, but will be turned unto fables.
4. and will turn away their ears from the truth, and turn aside unto fables.
4:4. and certainly, they will turn their hearing away from the truth, and they will be turned toward fables.
4:4. And they shall turn away [their] ears from the truth, and shall be turned unto fables.
And they shall turn away [their] ears from the truth, and shall be turned unto fables:

4: и от истины отвратят слух и обратятся к басням.
4:4  καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.
4:4. et a veritate quidem auditum avertent ad fabulas autem convertentur
And will indeed turn away their hearing from the truth, but will be turned unto fables.
4:4. and certainly, they will turn their hearing away from the truth, and they will be turned toward fables.
4:4. And they shall turn away [their] ears from the truth, and shall be turned unto fables.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
4: Ср. 1Тим. I:4; IV:7.
Adam Clarke: Commentary on the Bible - 1831
4:4: And they shall turn away their ears from the truth - The truth strips them of their vices, sacrifices their idols, darts its lightnings against their easily besetting sins, and absolutely requires a conformity to a crucified Christ; therefore they turn their ears away from it.
And shall be turned unto fables - Believe any kind of stuff and nonsense; for, as one has justly observed, "Those who reject the truth are abandoned by the just judgment of God to credit the most degrading nonsense." This is remarkably the case with most deists; their creed often exhibits what is grossly absurd.
Albert Barnes: Notes on the Bible - 1834
4:4: And they shall turn away their ears from the truth - That is, the people themselves will turn away from the truth. It does not mean that the teachers would turn them away by the influence of their instructions.
And shall be turned unto fables; - See the notes at Ti1 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: turn: Ti2 1:15; Pro 1:32; Zac 7:11; Act 7:57; Heb 13:25
unto: Ti1 1:4, Ti1 4:7; Tit 1:14; Pe2 1:16
Geneva 1599
And they shall turn away [their] ears from the truth, and shall be turned unto (a) fables.
(a) To false and unprofitable doctrines which the world is now so bewitched with, that it would rather have the open light of the truth completely put out, than it would come out of darkness.
John Gill
And they shall turn away their ears from the truth,.... The solid truths of the Gospel, not being able to bear the hearing of them:
and shall be turned unto fables; things idle, trifling, useless, and, unprofitable; and which are no better than old wives' fables; some respect may be had either to Jewish fables, or to the miraculous mythologies of the Gentiles, or of the Gnostics, and others: but in general, it includes everything that is vain, empty, and senseless; and this is to be considered as a just judgment upon them; that since they like not to retain the knowledge of the truth, but turn away their ears from it, God gives them up to a reprobate mind, a mind void of sense and judgment, to attend to things idle and fabulous.
Robert Jamieson, A. R. Fausset and David Brown
The ear brooks not what is opposed to the man's lusts.
turned--Greek, "turned aside" (Ti1 1:6). It is a righteous retribution, that when men turn away from the truth, they should be turned to fables (Jer 2:19).
fables-- (Ti1 1:4).
4:54:5: Այլ դու՝ զուա՛րթ կաց յամենայնի, ճգնեա՛ց, զգործս աւետարանչի գործեա. զպաշտօնդ քո կատարեալ կալ[5015]։[5015] Ոմանք. Յամենայնի ճգնեա՛. զգործ աւետարանչին... զպաշտօն քո։
5 Իսկ դու արթո՛ւն եղիր ամէն ինչում, նեղութիւնների մէջ համբերի՛ր, աւետարանչի գործե՛ր արա, լիուլի կատարի՛ր քո պաշտօնը:
5 Բայց դուն ամէն բանի մէջ արթո՛ւն կեցիր, նեղութիւններու համբերէ՛, աւետարանիչի գործ գործէ՛, քու պաշտօնդ կատարէ՛։
այլ դու զուարթ կաց յամենայնի, ճգնեաց, զգործս աւետարանչի գործեա, զպաշտօնդ քո կատարեալ կալ:

4:5: Այլ դու՝ զուա՛րթ կաց յամենայնի, ճգնեա՛ց, զգործս աւետարանչի գործեա. զպաշտօնդ քո կատարեալ կալ[5015]։
[5015] Ոմանք. Յամենայնի ճգնեա՛. զգործ աւետարանչին... զպաշտօն քո։
5 Իսկ դու արթո՛ւն եղիր ամէն ինչում, նեղութիւնների մէջ համբերի՛ր, աւետարանչի գործե՛ր արա, լիուլի կատարի՛ր քո պաշտօնը:
5 Բայց դուն ամէն բանի մէջ արթո՛ւն կեցիր, նեղութիւններու համբերէ՛, աւետարանիչի գործ գործէ՛, քու պաշտօնդ կատարէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Но ты будь бдителен во всем, переноси скорби, совершай дело благовестника, исполняй служение твое.
4:5  σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον.
4:5. σὺ (Thou) δὲ (moreover) νῆφε (thou-should-sober) ἐν (in) πᾶσιν , ( unto-all ,"κακοπάθησον, (thou-should-have-disruptively-experienced-unto,"ἔργον (to-a-work) ποίησον (thou-should-have-done-unto) εὐαγγελιστοῦ, (of-a-goodly-messenger,"τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) σου (of-thee) πληροφόρησον. (thou-should-have-fully-beareed-unto)
4:5. tu vero vigila in omnibus labora opus fac evangelistae ministerium tuum impleBut be thou vigilant, labour in all things, do the work of an evangelist, fulfil thy ministry. Be sober.
5. But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfill thy ministry.
4:5. But as for you, truly, be vigilant, laboring in all things. Do the work of an Evangelist, fulfilling your ministry. Show self-restraint.
4:5. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry:

5: Но ты будь бдителен во всем, переноси скорби, совершай дело благовестника, исполняй служение твое.
4:5  σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον.
4:5. tu vero vigila in omnibus labora opus fac evangelistae ministerium tuum imple
But be thou vigilant, labour in all things, do the work of an evangelist, fulfil thy ministry. Be sober.
4:5. But as for you, truly, be vigilant, laboring in all things. Do the work of an Evangelist, fulfilling your ministry. Show self-restraint.
4:5. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
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: И при Тимофее уже обнаруживались такие нездоровые стремления к новизнам в христианстве. Поэтому теперь уже Тимофей должен быть трезвен (по-русски: бдителен), в противоположность тем учителям, которые, как люди захмелевшие, не отдают себе ясного отчета в том, что сами говорят, не делают различия между важным и неважным, между формой и содержанием, обращая внимание более на то, что удовлетворяет вкусы толпы. Такие люди не станут страдать за Евангелие, а Тимофей обязан к этому.

Благовестника - (euaggelisthV) - не только рассказывающего о жизни и передающего речи Спасителя, но и миссионера, проповедующего христианское учение вообще, в целях распространения Царства Христова.

Исполняй - т. е. всецело, а не наполовину, смотри на свое служение как на цель своей жизни (plhror. - ср. Лк 1, 1).
Adam Clarke: Commentary on the Bible - 1831
4:5: But watch thou in all things - It is possible to be overtaken in a fault, to neglect one's duty, and to lose one's soul. Watching unto prayer prevents all these evils.
Endure afflictions - Let no sufferings affright thee; nor let the dread of them either cause thee to abandon the truth, or relax in thy zeal for the salvation of men.
Do the work of an evangelist - That is: Preach Christ crucified for the sins of the whole world; for this, and this alone, is doing the work of an evangelist, or preacher of the glad tidings of peace and salvation by Christ. An angel from God was first sent to do the work of an evangelist, and how did he do it? Behold, said he, I bring you good tidings of great joy; Ιδου γαρ, ευαγγελιζομαι ὑμιν χαραν μεγαλην, ἡτις εσται παντι τῳ λαῳ. Behold, I evangelize unto you great joy, which shall be to all people; to you is born a Savior. Those who do not proclaim Christ as having tasted death for every man, and who do not implicitly show that every human soul may be saved, do not perform the work of evangelists; they, God help them! limit the Holy One of Israel. Yet, as far as they preach the truth in sincerity, so far God acknowledges and blesses them and their labors; they do a part of the work, but not the whole.
Make full proof of thy ministry - Push all thy principles to their utmost power of activity; carry them on to all their consequences; and try what God will do for thee, and by thee. Neglect no part of thy sacred function; perform faithfully all the duties of which it is composed; and do God's work in his own way and in his own spirit.
Albert Barnes: Notes on the Bible - 1834
4:5: But watch thou in all things - Be vigilant against error and against sin, and faithful in the performance of duty; See the Mat 25:13 note; Co1 16:13 note.
Endure afflictions - See the notes at Ti2 2:3. The Greek word here is the same which is there rendered "endure hardness."
Do the work of an evangelist - On the word "evangelist," see the notes on Act 21:8. The phrase here means, "do the work of preaching the gospel," or of one appointed to proclaim the glad tidings of salvation. This is the proper business of all ministers, whatever other rank they may maintain. Whether it was ever regarded as the proper duty of a separate class of men to do this, see the notes on Eph 4:11.
Make full proof of thy ministry - Margin, "fulfill;" compare the notes at Rom 14:5. The word here used denotes, properly, to bear or bring fully; then to persuade fully; and then to make fully assured of, to give full proof of. The meaning here seems to be, "to furnish full evidence of what is the design of the Christian ministry, and of what it is adapted to accomplish," by the faithful performance of all its duties. Timothy was so to discharge the duties of his office as to furnish "a fair illustration" of what the ministry could do, and thus to show the wisdom of the Saviour in its institution. This should be the aim of all the ministers of the gospel. Each one should resolve, by the blessing of God, that the ministry, in his hands, shall be allowed, "by a fair trial," to show to the utmost what it is adapted to do for the welfare of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: watch: Isa 56:9, Isa 56:10, Isa 62:6; Jer 6:17; Eze 3:17, Eze 33:2, Eze 33:7; Mar 13:34, Mar 13:37; Luk 12:37; Act 20:30, Act 20:31; Th1 5:6; Heb 13:17; Rev 3:2
endure: Ti2 1:8, Ti2 2:3, Ti2 2:10, Ti2 3:10-12
an: Act 21:8; Eph 4:11; Ti1 4:12, Ti1 4:15
make full proof of: or, fulfil, Rom 15:19; Col 1:25, Col 4:17
Geneva 1599
(3) But watch thou in all things, endure afflictions, do the work of an evangelist, (b) make full proof of thy ministry.
(3) The wickedness and falling away of the world ought to cause faithful ministers to be so much the more careful.
(b) Prove and show by good and substantial proof, that you are the true minister of God.
John Gill
But watch thou in all things,.... Relating to himself, his doctrine, and conversation; and to others, to feed the flock of God under his care, to know the state of them, and care for them; to give the time of night, and notice of approaching danger, and see the laws of Christ put in execution; either in allusion to shepherds, who watch over their flocks night and day; or to watchmen that are upon the walls of cities, or go about them; or to the priests and Levites in the temple:
endure afflictions; the Alexandrian copy adds, "as a good soldier of Jesus Christ", as in Ti2 2:3 meaning reproaches and persecutions for the sake of the Gospel, from without, and all trials and exercises from within, through the infirmities and ill conduct of the saints themselves; all which are to be endured patiently, cheerfully, and courageously; so as not to be moved by them to desist from the work of the ministry:
do the work of an evangelist; which may design either an officer, then in the church, distinct from apostles and prophets on the one hand, and pastors and teachers on the other; and was below the former, and above the latter; and was aiding and assisting to the apostles, and such an one Timothy may be thought to be: or it may intend a preacher of the Gospel in common; and to do the work of such an one is not to read lectures of morality, or to preach up justification and salvation by the works of the law; or to mix law and Gospel together, and confound them both; but to preach peace, pardon, righteousness, life, and salvation alone by Jesus Christ, and through the free grace of God:
make full proof of thy ministry: the work of the ministry, which lies in preaching the Gospel, and administering ordinances, and doing all the duties belonging to it, which is to fulfil it, or discharge it; and which gives full proof of a man's being a true and faithful minister of the word; particularly when he diligently and constantly attends to his work; seeks not his own things, but the things of Christ; cheerfully and patiently suffers for Christ and his Gospel, and lives an agreeable life and conversation.
John Wesley
Watch - An earnest, constant, persevering exercise. The scripture watching, or waiting, implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of. In all things - Whatever you are doing, yet in that, and in all things, watch. Do the work of an evangelist - Which was next to that of an apostle.
Robert Jamieson, A. R. Fausset and David Brown
I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [CALVIN]; follow my steps, inherit their result, and the honor of their end [ALFORD].
watch thou--literally, "with the wakefulness of one sober."
in all things--on all occasions and under all circumstances (Tit 2:7).
endure affliction--suffer hardships [ALFORD].
evangelist--a missionary bishop preacher, and teacher.
make full proof of--fulfil in all its requirements, leaving nothing undone (Acts 12:25; Rom 15:19; Col 4:17).
4:64:6: Զի ես՝ այսուհետեւ նուիրեա՛լ եմ, եւ ժամանակ դարձի իմոյ հասեա՛լ կայ։
6 Իսկ ես զոհաբերուելու եմ, եւ իմ մեկնումի ժամանակը հասել է:
6 Վասն զի ես արդէն զոհ ըլլալու նուիրուած եմ ու իմ մեկնելուս ատենը հասեր է։
Զի ես այսուհետեւ նուիրեալ եմ, եւ ժամանակ դարձի իմոյ հասեալ կայ:

4:6: Զի ես՝ այսուհետեւ նուիրեա՛լ եմ, եւ ժամանակ դարձի իմոյ հասեա՛լ կայ։
6 Իսկ ես զոհաբերուելու եմ, եւ իմ մեկնումի ժամանակը հասել է:
6 Վասն զի ես արդէն զոհ ըլլալու նուիրուած եմ ու իմ մեկնելուս ատենը հասեր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Ибо я уже становлюсь жертвою, и время моего отшествия настало.
4:6  ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν.
4:6. Ἐγὼ (I) γὰρ (therefore) ἤδη (which-then) σπένδομαι, (I-be-libationed,"καὶ (and) ὁ (the-one) καιρὸς (a-time) τῆς (of-the-one) ἀναλύσεώς (of-a-loosing-up) μου (of-me) ἐφέστηκεν. (it-had-come-to-stand-upon)
4:6. ego enim iam delibor et tempus meae resolutionis instatFor I am even now ready to be sacrificed: and the time of my dissolution is at hand.
6. For I am already being offered, and the time of my departure is come.
4:6. For I am already being worn away, and the time of my dissolution presses close.
4:6. For I am now ready to be offered, and the time of my departure is at hand.
For I am now ready to be offered, and the time of my departure is at hand:

6: Ибо я уже становлюсь жертвою, и время моего отшествия настало.
4:6  ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν.
4:6. ego enim iam delibor et tempus meae resolutionis instat
For I am even now ready to be sacrificed: and the time of my dissolution is at hand.
4:6. For I am already being worn away, and the time of my dissolution presses close.
4:6. For I am now ready to be offered, and the time of my departure is at hand.
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
6: До сих пор Тимофей имел свою опору в Павле. Но теперь великий апостол языков уходит из этой жизни. Он проливается как вино, приносимое в жертву Богу (намек на предстоящую апостолу мученическую кончину).
Adam Clarke: Commentary on the Bible - 1831
4:6: For I am now ready to be offered - Ηδη σπενδομαι· I am already poured out as a libation. See the note on Phi 2:17. He considers himself as on the eve of being sacrificed, and looks upon his blood as the libation which was poured on the sacrificial offering. He could not have spoken thus positively had not the sentence of death been already passed upon him.
Albert Barnes: Notes on the Bible - 1834
4:6: For I am now ready to be offered - This conviction of the apostle that he was about to die, is urged as a reason why Timothy should be laborious and faithful in the performance of the duties of his office. His own work was nearly done. He was soon to be withdrawn from the earth, and whatever benefit the world might have derived from his experience or active exertions, it was now to be deprived of it. He was about to leave a work which he much loved, and to which he had devoted the vigor of his life, and he was anxious that they who were to succeed him should carry on the work with all the energy and zeal in their power. This expresses the common feeling of aged ministers as death draws near. The word "ready" in the phrase "ready to be offered," conveys an idea which is not in the original. It implies a willingness to depart, which, whether true or not, is not the idea conveyed by the apostle.
His statement is merely of "the fact" that he was "about" to die, or that his work "was" drawing to a close. No doubt he was ready, in the sense of being willing and prepared, but this is not the idea in the Greek. The single Greek word rendered "I am ready to be offered" - σπένδομαι spendomai - occurs nowhere else in the New Testament, except in Phi 2:17, where it is translated "if I be offered;" see it explained in the notes on that place. The allusion here, says Burder (in Rosenmuller's A. u. n. Morgenland), is to the custom which pRev_ailed among the pagan generally, of pouring wine and oil on the head of a victim when it was about to be offered in sacrifice. The idea of the apostle then is, that he was in the condition of the victim on whose head the wine and oil had been already poured, and which was just about to be put to death; that is, he was about to die. Every preparation had been made, and he only awaited the blow which was to strike him down.
The meaning is not that he was to be a sacrifice; it is that his death was about to occur. Nothing more remained to be done but to die. The victim was all ready, and he was sure that the blow would soon fall. What was the ground of his expectation, he has not told us. Probably there were events occurring in Rome which made it morally certain that though he had once been acquitted, he could not now escape. At all events, it is interesting to contemplate an aged and experienced Christian on the borders of the grave, and to learn what were his feelings in the prospect of his departure to the eternal world. Happily, Paul has in more places than one (compare Phi 1:23), stated his views in such circumstances, and we know that his religion then did not fail him. He found it to be in the prospect of death what he had found it to be through all his life - the source of unspeakable consolation - and he was enabled to look calmly onward to the hour which should summon him into the presence of his Judge.
And the time of my departure is at hand - Greek: "dissolving, or dissolution." So we speak of the "dissolution" of the soul and body. The verb from which the noun (ἀνάλυσις analusis), is derived (ἀναλύω analuō), means to loosen again; to undo. It is applied to the act of unloosing or casting off the fastenings of a ship, preparatory to a departure. The proper idea in the use of the word would be, that he had been bound to the present world, like a ship to its moorings, and that death would be a release. He would now spread his sails on the broad ocean of eternity. The true idea of death is that of loosening the bands that confine us to the present world; of setting us free, and permitting the soul to go forth, as with expanded sails, on its eternal voyage. With such a view of death, why should a Christian fear to die?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: I am: Phi 2:17
and: Gen 48:21, Gen 50:24; Num 27:12-17; Deu 31:14; Jos 23:14; Phi 1:23; Pe2 1:14, Pe2 1:15
Geneva 1599
(4) For I am now ready to be (c) offered, and the time of my departure is at hand.
(4) He foretells his death to be at hand, and sets before them an excellent example, both of invincible constancy, and sure hope.
(c) To be offered for a drink offering: and he alludes to the pouring out of blood or wine which was used in sacrifices.
John Gill
For I am now ready to be offered,.... Or poured out, as a libation, or a drink offering; or as the blood was poured out at the bottom of the altar; which is expressive of martyrdom, and shows that the apostle knew what death he should die; for which he was habitually ready; and this sacrifice of himself was not to atone for sin, his own, or others; Christ's death was the only sacrifice for sin, and that is a complete one, and needs no other to be added to it; but this was in the cause of Christ, and for the confirmation of the Gospel, and the faith of the saints in it: so covenants have been confirmed by libations or drink offerings of wine; and this was an offering acceptable unto God, in whose sight the death of his saints is precious; as the wine in the drink offering is said to cheer God, that is, to be acceptable to him:
and the time of my departure is at hand; death is not an annihilation of man, neither of his body, nor of his soul; the one at death returns to dust, and the other to God that gave it; death is a dissolution of soul and body, or a dissolving of the union that is between them, and a resolution of the body into its first principles; hence the Syriac version renders it, "the time in which I shall be dissolved"; and the Vulgate Latin version, "the time of my resolution". Death analyzes men, and reduces them to their first original earth; it is a removing of persons from one place and state to another; from an house of clay, from this earthly house of our tabernacle, to an house not made with hands, eternal in the heavens, to everlasting habitations, and mansions in Christ's Father's house. This phrase, "a departure", is an easy representation of death, and supposes an existence after it; See Gill on Phil 1:23. Now there is a "time" for this; saints are not to continue here always; this is a state of pilgrimage, and a time of sojourning, and which is fixed and settled; the time for going out of this world, as well as for coming into it, is determined by God, beyond which there is no passing; the number of men's days, months, and years, is with him; and the apostle knew partly from his age, and partly from his situation, being in bonds at Rome, and it may be by divine revelation, that his time of removing out of this world was very near; and which he mentions, to stir up Timothy to diligence, since he would not have him long with him, to give him counsel and advice, to admonish him, or set him an example.
John Wesley
The time of my departure is at hand - So undoubtedly God had shown him. I am ready to be offered up - Literally, to be poured out, as the wine and oil were on the ancient sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "For I am already being offered"; literally, as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (compare Note, see on Phil 2:17). A motive to stimulate Timothy to faithfulness--the departure and final blessedness of Paul; it is the end that crowns the work [BENGEL]. As the time of his departure was indicated to Peter, so to Paul (2Pet 1:14).
my departure--literally, "loosing anchor" (see on Phil 1:23). Dissolution.
4:74:7: Զբարւոք պատերազմ պատերազմեցա՛յ, զընթացսն կատարեցի՛, զհաւատսն պահեցի՛։
7 Պատերազմեցի բարի պատերազմը, աւարտեցի ընթացքս, պահեցի հաւատը:
7 Բարի պատերազմը պատերազմեցայ, ընթացքը կատարեցի, հաւատքը պահեցի։
Զբարւոք պատերազմ պատերազմեցայ, զընթացսն կատարեցի, զհաւատսն պահեցի:

4:7: Զբարւոք պատերազմ պատերազմեցա՛յ, զընթացսն կատարեցի՛, զհաւատսն պահեցի՛։
7 Պատերազմեցի բարի պատերազմը, աւարտեցի ընթացքս, պահեցի հաւատը:
7 Բարի պատերազմը պատերազմեցայ, ընթացքը կատարեցի, հաւատքը պահեցի։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Подвигом добрым я подвизался, течение совершил, веру сохранил;
4:7  τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα·
4:7. τὸν (To-the-one) καλὸν (to-seemly) ἀγῶνα (to-a-struggling) ἠγώνισμαι , ( I-had-come-to-struggle-to ,"τὸν (to-the-one) δρόμον (to-a-circuit) τετέλεκα, (I-had-come-to-finish-unto,"τὴν (to-the-one) πίστιν (to-a-trust) τετήρηκα: (I-had-come-to-keep-unto)
4:7. bonum certamen certavi cursum consummavi fidem servaviI have fought a good fight: I have finished my course: I have kept the faith.
7. I have fought the good fight, I have finished the course, I have kept the faith:
4:7. I have fought the good fight. I have completed the course. I have preserved the faith.
4:7. I have fought a good fight, I have finished [my] course, I have kept the faith:
I have fought a good fight, I have finished [my] course, I have kept the faith:

7: Подвигом добрым я подвизался, течение совершил, веру сохранил;
4:7  τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα·
4:7. bonum certamen certavi cursum consummavi fidem servavi
I have fought a good fight: I have finished my course: I have kept the faith.
4:7. I have fought the good fight. I have completed the course. I have preserved the faith.
4:7. I have fought a good fight, I have finished [my] course, I have kept the faith:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Веру сохранил. - Апостол говорит здесь об общей христианской вере.
Adam Clarke: Commentary on the Bible - 1831
4:7: I have fought a good fight - Every reader will perceive that the apostle, as was his very frequent custom, alludes to the contests at the Grecian games: Τον αγυνα τον καλον ηγωνισμαι· I have wrestled that good wrestling - I have struggled hard, and have over come, in a most honorable cause.
I have finished my course - I have started for the prize, and have come up to the goal, outstripping all my competitors, and have gained this prize also.
I have kept the faith - As the laws of these games must be most diligently observed and kept, (for though a man overcome, yet is he not crowned, except he strive lawfully), so I have kept the rules of the spiritual combat and race; and thus, having contended lawfully, and conquered in each exercise, I have a right to expect the prize.
Albert Barnes: Notes on the Bible - 1834
4:7: I have fought a good fight - The Christian life is often represented as a conflict, or warfare; see the notes on Ti1 6:12. That noble conflict with sin, the world, the flesh, and the devil, Paul now says he had been able to maintain.
I have finished my course - The Christian life, too, is often represented as a "race" to be run; compare the notes at Co1 9:24-26.
I have kept the faith - I have steadfastly maintained the faith of the gospel; or, have lived a life of fidelity to my Master. Probably the expression means that he had kept his plighted faith to the Redeemer, or had spent a life in faithfully endeavoring to serve his Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: have thought, Ti1 6:12
I have finished: Joh 4:34; Act 13:25, Act 20:24; Co1 9:24-27; Phi 3:13, Phi 3:14; Heb 12:1, Heb 12:2
I have kept: Ti2 1:14; Pro 23:23; Luk 8:15, Luk 11:28; Joh 17:6; Ti1 6:20; Rev 3:8, Rev 3:10
John Gill
I have fought a good fight,.... The fight of faith; the same as in Ti1 6:10; see Gill on Ti1 6:10,
I have finished my course, or race; the race of life set before him, his course of years; his days were extinct, the grave was ready for him, and he for that; his last sands were dropping, and he was just going the way of all flesh; or else he means the course of his ministry, which he desired to finish with joy, and was now finishing; Acts 13:25 he was now got to the end of his line, to Rome, where he was to be a martyr for Christ, Acts 23:11 so that he now concluded his work was done, and his warfare accomplished:
I have kept the faith; by which he means, not so much the grace of faith, that was kept by Christ, the object, author, and finisher of it, and through his effectual grace and powerful intercession; but rather the profession of faith, which he had held fast without wavering; and chiefly the doctrine of faith, which was committed to his trust, which he had kept pure and incorrupt against all opposition; unless his faithfulness and integrity in the ministerial work should be thought rather to be intended; and which sense is favoured by the Syriac and Ethiopic versions, which render it, "I have kept my faith"; or have been faithful to my trust, as a good steward of the mysteries of God; not concealing and keeping back any thing that was profitable, but declaring the whole counsel of God; and now what remained for him was the crown of righteousness; and this he says for the comfort and encouragement and imitation of Timothy and others. The phrase seems to be Jewish; it is said (y) by the Jews, that he that does not keep the feast of unleavened bread, is as he who does not , "keep the faith of the holy blessed God".
(y) Zohar in Exod. fol. 51. 2.
Robert Jamieson, A. R. Fausset and David Brown
"I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse (Ti1 6:12 [ALFORD]; 1Cor 9:24, &c.; Heb 12:1-2).
kept the faith--the Christian faith committed to me as a believer and an apostle (compare Ti2 1:14; Rev_ 2:10; Rev_ 3:10).
4:84:8: Այսուհետեւ կայ մնայ ինձ արդարութեան պսակն, զոր հատուսցէ՛ ինձ Տէր յաւուր յայնմիկ արդարն Դատաւոր. ո՛չ միայն ինձ, այլ եւ ամենեցո՛ւն որ սիրեցին զյայտնութիւն նորա։ զշ Փութասջի՛ր գալ առ իս վաղվաղակի[5016]. [5016] Ոմանք. Կայ եւ մնայ ինձ... ինձ յաւուրն յայնմիկ արդար Դատաւորն։ Ոսկան. Եւ ոչ միայն ինձ։
8 Եւ հիմա ինձ է սպասում արդարութեան պսակը, որը, որպէս հատուցում, ինձ պիտի տայ Տէրը՝ արդար Դատաւորը, այն օրը. եւ ոչ միայն ինձ, այլ նաեւ բոլոր նրանց, որ սիրեցին նրա յայտնուելը:
8 Ասկէ յետոյ կայ ու կը մնայ ինծի արդարութեան պսակը, որ Տէրը՝ արդար Դատաւորը՝ պիտի հատուցանէ ինծի այն օրը։ Ո՛չ միայն ինծի, հապա այն ամենուն ալ՝ որ սիրեցին անոր յայտնուիլը։
Այսուհետեւ կայ մնայ ինձ արդարութեան պսակն, զոր հատուսցէ ինձ Տէր յաւուր յայնմիկ արդարն Դատաւոր, ոչ միայն ինձ, այլ եւ ամենեցուն որ սիրեցին զյայտնութիւն նորա:

4:8: Այսուհետեւ կայ մնայ ինձ արդարութեան պսակն, զոր հատուսցէ՛ ինձ Տէր յաւուր յայնմիկ արդարն Դատաւոր. ո՛չ միայն ինձ, այլ եւ ամենեցո՛ւն որ սիրեցին զյայտնութիւն նորա։ զշ Փութասջի՛ր գալ առ իս վաղվաղակի[5016].
[5016] Ոմանք. Կայ եւ մնայ ինձ... ինձ յաւուրն յայնմիկ արդար Դատաւորն։ Ոսկան. Եւ ոչ միայն ինձ։
8 Եւ հիմա ինձ է սպասում արդարութեան պսակը, որը, որպէս հատուցում, ինձ պիտի տայ Տէրը՝ արդար Դատաւորը, այն օրը. եւ ոչ միայն ինձ, այլ նաեւ բոլոր նրանց, որ սիրեցին նրա յայտնուելը:
8 Ասկէ յետոյ կայ ու կը մնայ ինծի արդարութեան պսակը, որ Տէրը՝ արդար Դատաւորը՝ պիտի հատուցանէ ինծի այն օրը։ Ո՛չ միայն ինծի, հապա այն ամենուն ալ՝ որ սիրեցին անոր յայտնուիլը։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: а теперь готовится мне венец правды, который даст мне Господь, праведный Судия, в день оный; и не только мне, но и всем, возлюбившим явление Его.
4:8  λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.
4:8. λοιπὸν (to-remaindered) ἀπόκειταί ( it-situateth-off ) μοι (unto-me,"ὁ (the-one) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) στέφανος, (a-wreath,"ὃν (to-which) ἀποδώσει (it-shall-give-off) μοι (unto-me,"ὁ (the-one) κύριος (Authority-belonged,"ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ, (unto-a-day,"ὁ (the-one) δίκαιος (course-belonged) κριτής, (a-separater) οὐ (not) μόνον (to-alone) δὲ (moreover) ἐμοὶ (unto-ME,"ἀλλὰ (other) καὶ (and) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἠγαπηκόσι ( unto-having-had-come-to-excess-off-unto ) τὴν (to-the-one) ἐπιφάνειαν (to-a-manifesting-upon-of) αὐτοῦ. (of-it)
4:8. in reliquo reposita est mihi iustitiae corona quam reddet mihi Dominus in illa die iustus iudex non solum autem mihi sed et his qui diligunt adventum eiusAs to the rest, there is laid up for me a crown of justice which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming.
8. henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all them that have loved his appearing.
4:8. As for the remainder, a crown of justice has been reserved for me, one which the Lord, the just judge, will render to me in that day, and not only to me, but also to those who look forward to his return. Hurry to return to me soon.
4:8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing:

8: а теперь готовится мне венец правды, который даст мне Господь, праведный Судия, в день оный; и не только мне, но и всем, возлюбившим явление Его.
4:8  λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.
4:8. in reliquo reposita est mihi iustitiae corona quam reddet mihi Dominus in illa die iustus iudex non solum autem mihi sed et his qui diligunt adventum eius
As to the rest, there is laid up for me a crown of justice which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming.
4:8. As for the remainder, a crown of justice has been reserved for me, one which the Lord, the just judge, will render to me in that day, and not only to me, but also to those who look forward to his return. Hurry to return to me soon.
4:8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
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: Готовится - точнее: лежит уже в готовом виде (apokeitai).

Правды - т. е. праведности: апостол мыслит о венце, как о награде за его праведную жизнь. Но в чем состоит этот венец - не сказано. Несомненно только, что это есть символ небесной славы (1Пет. V:4), вечной жизни (Иак. I:12).

Господь - т. е. Иисус Христос (ср. Ин. V:22).

Явление Его - конечно, второе (ср. ст. 1).
Adam Clarke: Commentary on the Bible - 1831
4:8: Henceforth there is laid up for me a crown - This I can claim as my due; but the crown I expect is not one of fading leaves, but a crown of righteousness; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them.
The Lord, the righteous Judge - He alludes here to the brabeus, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.
At that day - The day of judgment; the morning of the resurrection from the dead.
Unto all them also that love his appearing - All who live in expectation of the coming of Christ, who anticipate it with joyfulness, having buried the world and laid up all their hopes above. Here is a reward, but it is a reward not of debt but of grace; for it is by the grace of God that even an apostle is fitted for glory. And this reward is common to the faithful; it is given, not only to apostles, but to all them that love his appearing. This crown is laid up - it is in view, but not in possession. We must die first.
I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it.
Ουκ ηθελησας ουδ' ετολμησας θανειν
Του σου προ παιδος· αλλα την δ' ειασατε
Γυναικ' οθνειαν, ἡν εγω και μητερα
Πατερα τε γ' ενδικως αν ἡγοιμην μονην·
Και τοι καλον γ' αν τανδ' αγων' ηγωνισω,
Του σου προ παιδος κατθανων.
Alcest. v. 644.
"Thou wouldst not, neither darest thou to die for thy son; but hast suffered this strange woman to do it, whom I justly esteem to be alone my father and mother: thou wouldst have fought a good fight hadst thou died for thy son."
See Sophocles and Aeschylus, quoted Ti1 6:15.
The καλος αγων, good fight, was used among the Greeks to express a contest of the most honorable kind, and in this sense the apostle uses it.
Albert Barnes: Notes on the Bible - 1834
4:8: Henceforth there is laid up for me - At the end of my race, as there was a crown in reserve for those who had successfully striven in the Grecian games; compare the notes on Co1 9:25. The word "henceforth" - λοιπὸν loipon - means "what remains, or as to the rest;" and the idea is, that that was what remained of the whole career. The race had been run; the conflict had been waged; and all which was now necessary to complete the whole transaction, was merely that the crown be bestowed.
A crown of righteousness - That is, a crown won in the cause of righteousness, and conferred as the reward of his conflicts and efforts in the cause of holiness. It was not the crown of ambition; it was not a garland won in struggles for earthly distinction; it was that which was the appropriate reward of his efforts to be personally holy, and to spread the principles of holiness as far as possible through the world.
Which the Lord, the righteous Judge, shall give me - The Lord Jesus, appointed to judge the world, and to dispense the rewards of eternity. It will be seen in the last day that the rewards of heaven are not conferred in an arbitrary manner, but that they are bestowed because they ought to be, or that God is righteous and just in doing it. No man will be admitted to heaven who ought not, under all the circumstances of the case, to be admitted there; no one will be excluded who ought to have been saved.
At that day - That is, the time when he will come to judge the world; mat 25.
And not to me only - "Though my life has been spent in laboriously endeavoring to spread his religion; though I have suffered much, and labored long; though I have struggled hard to win the prize, and now have it full in view, yet I do not suppose that it is to be conferred on me alone. It is not like the wreath of olive, laurel, pine, or parsley (See the notes at Co1 9:25), which could be conferred only on one victor (See the notes at Co1 9:24); but here every one may obtain the crown who strives for it. The struggle is not between me and a competitor in such a sense that, if 'I' obtain the crown, 'he' must be excluded; but it is a crown which 'he" can obtain as well as 'I.' As many as run - as many as fight the good fight - as many as keep the faith - as many as love his appearing, may win the crown as well as I." Such is religion, and such is the manner in which its rewards differ from all others.
At the Grecian games, but one could obtain the prize; Co1 9:24. All the rest who contended in those games, no matter how numerous they were, or how skilfully they contended, or how much effort they made, were of course subjected to the mortification of a failure, and to all the ill-feeling and envy to which such a failure might give rise. So it is in respect to all the prizes which this world can bestow. In a lottery, but one can obtain the highest prize; in a class in college, but one can secure the highest honor; in the scramble for office, no matter how numerous the competitors may be, or what may be their merits, but one can obtain it. All the rest are liable to the disappointments and mortifications of defeat. Not so in religion. No matter how numerous the competitors, or how worthy any one of them may be, or how pre-eminent above his brethren, yet all may obtain the prize; all may be crowned with a diadem of life, of equal brilliancy. No one is excluded because another is successful; no one fails of the reward because another obtains it. Who, then, would not make an effort to win the immortal crown?
Unto all them also that love his appearing - That is, unto all who desire his second coming. To believe in the second advent of the Lord Jesus to judge the world, and to desire his return, became a kind of a criterion by which Christians were known. No others but true Christians were supposed to believe in that, and no others truly desired it; compare Rev 1:7; Rev 22:20. It is so now. It is one of the characteristics of a true Christian that he sincerely desires the return of his Saviour, and would weLcome his appearing in the clouds of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: there: Psa 31:19; Mat 6:19, Mat 6:20; Col 1:5; Ti1 6:19
a crown: Ti2 2:5; Pro 4:9; Co1 9:25; Jam 1:12; Pe1 5:4; Rev 2:10, Rev 4:4, Rev 4:10
the righteous: Ti2 4:1; Gen 18:25; Psa 7:11; Rom 2:5; Th2 1:5, Th2 1:6; Rev 19:11
at that: Ti2 1:12, Ti2 1:18; Mal 3:17; Mat 7:22, Mat 24:36; Luk 10:12; Th1 5:4
that love: Rom 8:23; Co1 2:9; Co2 5:2; Th1 1:10; Tit 2:13; Heb 9:28; Rev 1:7; Rev 22:20
John Gill
Henceforth there is laid up for me a crown of righteousness,.... The happiness of the future state of the saints is signified by a crown, on account of the glory and excellency of it; and in perfect agreement with the character of the saints, as kings; and who are raised to sit among princes, and to inherit the throne of glory, and have a kingdom prepared for them; and this is called a crown "of righteousness", because it comes through the righteousness of Christ; it is that which gives a right unto it, and without which it cannot be enjoyed; and because it is obtained and possessed in a righteous way, and not by force and usurpation, as crowns sometimes are: it is God the Father's free gift unto his children, what they are born heirs unto, and have a meetness for, through regenerating and sanctifying grace, and have a legal title to it through the righteousness of Christ. Moreover, this may be expressive of the perfect holiness and righteousness of the heavenly state, and of the saints in it, wherein will dwell none but righteous persons, and who will be entirely without sin. And this happiness, signified by a crown, is "laid up"; in the covenant of grace for the saints, which is ordered in all things and sure; and in Christ, in whose hands their persons are, and their grace is, and with him also is their life of glory hid and secured: and this also is laid up in heaven, and reserved there, and that
for me, and thee; for particular persons, for all the vessels of mercy, for all that are chosen in Christ Jesus, and redeemed by his blood, and sanctified by his Spirit;
which the Lord, the righteous Judge, shall give me at that day. By the Lord is meant the Lord Jesus Christ; as is evident from his character, as a Judge, for the Father judgeth no man; and from mention being made hereafter of his appearing: Christ is ordained Judge of quick and dead, for which he is abundantly qualified, and a "righteous" one he will be; he is righteous as God, and as man, and as Mediator, in the discharge of all his offices, and so he will be as a Judge, in the administration of that office; righteousness will be the girdle of his loins, and faithfulness the girdle of his reins; and from Christ, under this character, the apostle expected to receive all his future glory and happiness; and that both in a way of gift, as a free grace gift from him, and through him, and in a way of righteousness; and this seems to be a Jewish way of speaking. One of the Septuagint interpreters, whom Ptolomy king of Egypt sent for from Judea, to translate the law of Moses into Greek, in answer to a question put to him by the king, uses this phrase of , "a crown of righteousness"; and which he represents as the gift of God (z):
at that day; either at the day of death, the time of his dissolution, which was at hand; or at the day of the resurrection, and of the last judgment, when Christ will appear under the above character: and the apostle further observes, to the comfort and encouragement of Timothy, and others, that this happiness was not intended and prepared for himself only, but for others:
and not to me only, but unto all them also that love his appearing; that is, his appearing at his second coming; which is to be loved, and so looked for by the saints, not only because it will be glorious in itself, in its attendants and consequences, but will be of great advantage to the saints; Christ will appear unto salvation to them, and so to their joy; they will appear with him in glory, and be like him, and enjoy the everlasting vision of him. The devils believe this appearance of Christ, but tremble at it; wicked men will behold him, and fear; saints know, believe, and love both Christ and his appearing; and such will wear that crown: the Ethiopic version renders it, "who love him at his coming"; all that love him now, will love him then.
(z) Aristeae Hist. 72. Interpr. p. 91, Ed. Oxon.
John Wesley
The crown of that righteousness - Which God has imputed to me and wrought in me. Will render to all - This increases the joy of Paul, and encourages Timotheus. Many of these St. Paul himself had gained. That have loved his appearing - Which only a real Christian can do. I say a real Christian, to comply with the mode of the times: else they would not understand, although the word Christian necessarily implies whatsoever is holy, as God is holy. Strictly speaking, to join real or sincere to a word of so complete an import, is grievously to debase its noble signification, and is like adding long to eternity or wide to immensity.
Robert Jamieson, A. R. Fausset and David Brown
a crown--rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [BENGEL].
crown--a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare 1Pet 5:4; Rev_ 2:10).
of righteousness--The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (Rev_ 22:11). Compare Ex 39:30. A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [POPE CELESTINE I., Epistles, 12].
give--Greek, "shall award" in righteous requital as "Judge" (Acts 17:31; 2Cor 5:10; Th2 1:6-7).
in that day--not until His appearing (Ti2 1:12). The partakers of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in Mt 25:40, taken for granted as already awarded, when that affecting those who benefited them is being passed [BENGEL]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.
me--individual appropriation. Greek, "not only to me."
them that love--Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith (compare Heb 9:28). Compare the sad contrast, Ti2 4:10, "having loved this present world."
4:94:9: զի Դեմաս եթող զիս՝ եւ սիրեաց զաշխարհ, եւ գնա՛ց ՚ի Թեսաղոնիկէ[5017]. [5017] Ոմանք. Եւ սիրեաց զաշխարհս։
9 Ջանա՛ իսկոյն գալ ինձ մօտ,
9 Ջանա՛ շուտով ինծի գալ.
Փութասջիր գալ առ իս վաղվաղակի. զի Դեմաս եթող զիս եւ սիրեաց զաշխարհ, եւ գնաց ի Թեսաղոնիկէ:

4:9: զի Դեմաս եթող զիս՝ եւ սիրեաց զաշխարհ, եւ գնա՛ց ՚ի Թեսաղոնիկէ[5017].
[5017] Ոմանք. Եւ սիրեաց զաշխարհս։
9 Ջանա՛ իսկոյն գալ ինձ մօտ,
9 Ջանա՛ շուտով ինծի գալ.
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Постарайся придти ко мне скоро.
4:9  σπούδασον ἐλθεῖν πρός με ταχέως·
4:9. Σπούδασον (Thou-should-have-hastened-to) ἐλθεῖν (to-have-had-came) πρός (toward) με (to-me) ταχέως: (unto-quick)
4:9. festina venire ad me citoMake haste to come to me quickly.
9. Do thy diligence to come shortly unto me:
4:9. For Demas has abandoned me, out of love for this age, and he has departed for Thessalonica.
4:9. Do thy diligence to come shortly unto me:
Do thy diligence to come shortly unto me:

9: Постарайся придти ко мне скоро.
4:9  σπούδασον ἐλθεῖν πρός με ταχέως·
4:9. festina venire ad me cito
Make haste to come to me quickly.
4:9. For Demas has abandoned me, out of love for this age, and he has departed for Thessalonica.
4:9. Do thy diligence to come shortly unto me:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Скоро. В 21: ст. прибавлено - до зимы. Может быть, Тимофей дал уже знать апостолу, что собирается в Рим
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Directions to Timothy.A. D. 66.
9 Do thy diligence to come shortly unto me: 10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. 12 And Tychicus have I sent to Ephesus. 13 The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. 14 Alexander the coppersmith did me much evil: the Lord reward him according to his works: 15 Of whom be thou ware also; for he hath greatly withstood our words.

Here are divers particular matters which Paul mentions to Timothy, now at the closing of the epistle. 1. He bids him hasten to him, if possible (v. 9): So thy diligence to come shortly to me. For Timothy was an evangelist, one who was not a fixed pastor of any one place, but attended the motions of the apostles, to build upon their foundation. Paul wanted Timothy's company and help; and the reason he gives is because several had left him (v. 10); one from an ill principle, namely, Demas, who abides under an ill name for it: Demas hath forsaken me, having loved this present world. He quitted Paul and his interest, either for fear of suffering (because Paul was now a prisoner, and he was afraid of coming into trouble upon his account) or being called off from his ministry by secular affairs, in which he entangled himself; his first love to Christ and his gospel was forsaken and forgotten, and he fell in love with the world. Note, Love to this present world is often the cause of apostasy from the truths and ways of Jesus Christ. He has gone off, has departed to Thessalonica, called thither perhaps by trade, or by some other worldly business. Crescens had gone one way and Titus another way. Luke however remained with Paul (v. 11, 12), and was not this enough? Paul did not think it so; he loved the company of his friends. 2. He speaks respectfully concerning Mark: He is profitable to me for the ministry. It is supposed that this Mark was he about whom Paul and Barnabas had contended, Acts xv. 39. Paul would not take him with him to the work, because he had once flinched and drawn back: but now, says he, Take Mark, and bring him with thee. By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; we must not therefore disclaim for ever making use of those that are profitable and useful, though they may have done amiss. 3. Paul orders Timothy to come to him, bids him as he came through Troas to bring with him thence those things which he had left behind him there (v. 13), the cloak he had left there, which, it may be, Paul had the more occasion for in a cold prison. It is probable that it was the habit Paul usually wore, a plain dress. Some read it, the roll of parchment I left at Troas; others, the desk that I left. Paul was guided by divine inspiration, and yet he would have his books with him. Whereas he had exhorted Timothy to give attendance to reading, so he did himself, though he was now ready to be offered. As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles; others think they were the skins of which he made his tents, whereby he obtained a livelihood, working with his own hands. 4. He mentions Alexander, and the mischief that he had done him, v. 14, 15. This is he who is spoken of Acts xix. 33. It should seem, he had been a professor of the Christian religion, a forward professor, for he was there particularly maligned by the worshippers of Diana, and yet he did Paul much evil. Paul was in as much danger from false brethren (2 Cor. xi. 26) as from open enemies. Paul foretels that God would reckon with him. It is a prophetical denunciation of the just judgment of God that would befal him: The Lord will reward him according to his works. He cautions Timothy to take heed of him: "Of whom be thou aware also, that he do not, under pretence of friendship, betray thee to mischief." It is dangerous having any thing to do with those who would be enemies to such a man as Paul. Observe, (1.) Some who were once Paul's hearers and admirers did not give him reason to remember them with much pleasure; for one forsook him, and another did him much evil, and greatly withstood his words. Yet, (2.) At the same time he mentions some with pleasure; the badness of some did not make him forget the goodness of others; such as Timothy, Titus, Mark, and Luke. (3.) The apostle has left a brand on the names and memory of two persons; the one is Demas, who forsook him, having loved the present world, and the other is Alexander, who greatly withstood his words. (4.) God will reward evil-doers, particularly apostates, according to their works. (5.) Of such as are of Alexander's spirit and temper we should beware; for they will do us no good, but all the mischief that is in their power.
Adam Clarke: Commentary on the Bible - 1831
4:9: Do thy diligence to come shortly unto me - He appears to have wished Timothy to be present at his death, that he might have his faith confirmed by seeing how a Christian could die; and, as he had but a short time to live, he begs Timothy to hasten his visit, and particularly so as he had scarcely now any companions.
Albert Barnes: Notes on the Bible - 1834
4:9: Do thy diligence to come shortly unto me - As soon as possible. Timothy had been Paul's traveling companion, and was his intimate friend. The apostle was now nearly forsaken, and was about to pass through severe trials. It is not certainly known for what purpose he wished him to come to him, but perhaps he desired to give him some parting counsels; perhaps he wished him to be near him when he died. It is evident from this that he did not regard him as the prelatical "bishop of the church of the Ephesians," or consider that he was so confined to that place in his labors, that he was not also to go to other places if he was called in the providence of God. It is probable that Timothy would obey such a summons, and there is no reason to believe that he ever returned to Ephseus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Ti2 4:21, Ti2 1:4
Geneva 1599
(5) Do thy diligence to come shortly unto me:
(5) The last part of the epistle, setting forth grievous complaints against certain ones, and examples of singular godliness in every place, and of a mind never wearied.
John Gill
Do thy diligence to come shortly unto me. From Ephesus, where Timothy was, to Rome, where the apostle was; and this request did not arise purely from a desire of seeing Timothy, as in Ti2 1:4 but rather because he had some things to say to him, relating to the care of the churches and the good of the interest of Christ, which he chose not to write with ink and paper; and he desires the rather that he would use diligence, and hasten his coming to him; partly because winter was coming on, when travelling would not be so safe and comfortable, Ti2 4:21 and partly because the time of his death was at hand, Ti2 4:7 and also because he was almost alone.
John Wesley
Come to me - Both that he might comfort him, and be strengthened by him. Timotheus himself is said to have suffered at Ephesus.
Robert Jamieson, A. R. Fausset and David Brown
(Ti2 4:21; Ti2 1:4, Ti2 1:8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease.
4:104:10: Կրեսկէս՝ ՚ի Գալիլեա, Տիտոս ՚ի Դաղմատիա՛[5018]. [5018] Յօրինակին. Կրկէս ՚ի Գալիլ՛՛։
10 որովհետեւ Դեմասն ինձ լքեց եւ աշխա՛րհը սիրեց. նա գնաց Թեսաղոնիկէ, Կրեսկէսը՝ Գալիլիա[21], Տիտոսը՝ Դաղմատիա:[21] 21. Լաւագոյն յուն. բն. Գալիլիա-ի փոխարէն ունեն Գաղատիա:
10 Վասն զի Դեմասը զիս թողուց ու աշխարհը սիրեց եւ գնաց Թեսաղոնիկէ. Կրէսկէսը գնաց Գաղատիա, Տիտոսը՝ Դաղմատիա.
Կրեսկէս` [9]ի Գալիլեա, Տիտոս` ի Դաղմատիա. Ղուկաս միայն է ընդ իս:

4:10: Կրեսկէս՝ ՚ի Գալիլեա, Տիտոս ՚ի Դաղմատիա՛[5018].
[5018] Յօրինակին. Կրկէս ՚ի Գալիլ՛՛։
10 որովհետեւ Դեմասն ինձ լքեց եւ աշխա՛րհը սիրեց. նա գնաց Թեսաղոնիկէ, Կրեսկէսը՝ Գալիլիա[21], Տիտոսը՝ Դաղմատիա:
[21] 21. Լաւագոյն յուն. բն. Գալիլիա-ի փոխարէն ունեն Գաղատիա:
10 Վասն զի Դեմասը զիս թողուց ու աշխարհը սիրեց եւ գնաց Թեսաղոնիկէ. Կրէսկէսը գնաց Գաղատիա, Տիտոսը՝ Դաղմատիա.
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Ибо Димас оставил меня, возлюбив нынешний век, и пошел в Фессалонику, Крискент в Галатию, Тит в Далматию; один Лука со мною.
4:10  δημᾶς γάρ με ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς θεσσαλονίκην, κρήσκης εἰς γαλατίαν, τίτος εἰς δαλματίαν·
4:10. Δημᾶς (a-Demas) γάρ (therefore) με (to-me) ἐγκατέλειπεν (it-was-remaindering-down-in) ἀγαπήσας (having-excessed-off-unto) τὸν (to-the-one) νῦν (now) αἰῶνα, (to-an-age) καὶ (and) ἐπορεύθη (it-was-traversed-of) εἰς (into) Θεσσαλονίκην, (to-a-Thessalonike,"Κρήσκης (a-Kreskes) εἰς (into) Γαλατίαν, (to-a-Galatia,"Τίτος (a-Titos) εἰς (into) Δαλματίαν: (to-a-Dalmatia)
4:10. Demas enim me dereliquit diligens hoc saeculum et abiit Thessalonicam Crescens in Galliam Titus in DalmatiamFor Demas hath left me, loving this world, and is gone to Thessalonica: Crescens into Galatia, Titus into Dalmatia.
10. for Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia.
4:10. Crescens has gone to Galatia; Titus to Dalmatia.
4:10. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia:

10: Ибо Димас оставил меня, возлюбив нынешний век, и пошел в Фессалонику, Крискент в Галатию, Тит в Далматию; один Лука со мною.
4:10  δημᾶς γάρ με ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς θεσσαλονίκην, κρήσκης εἰς γαλατίαν, τίτος εἰς δαλματίαν·
4:10. Demas enim me dereliquit diligens hoc saeculum et abiit Thessalonicam Crescens in Galliam Titus in Dalmatiam
For Demas hath left me, loving this world, and is gone to Thessalonica: Crescens into Galatia, Titus into Dalmatia.
4:10. Crescens has gone to Galatia; Titus to Dalmatia.
4:10. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
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
10: Апостол чувствует себя в Риме одиноким.

Димас - был ранее сотрудником апостола Павла. (Флм I:24), а теперь ушел в Фессалоники по своим личным, может быть, торговым делам.

Крискент в Галатию - т. е. в Галлию, которая у древних греков и в начале христианского периода известна была под именем Галатии, тогда как восточная Галатия называлась Галатией Асийской или Галлогрецией.

Тит в Далмацию, т. е. в южную Иллирию.

Один Лука со мною. Может быть, Лука особенно нужен апостолу Павлу, нередко болевшему, как врач (Ср. Кол IV:14).
Adam Clarke: Commentary on the Bible - 1831
4:10: Demas hath forsaken me - This is another proof of the posteriority of this epistle: for Demas was with the apostle in his first imprisonment, and joins in the salutations, see Col 4:14, which were written when Paul was a prisoner at Rome for the first time.
Having loved this present world - Αγαπησας τον νυν αιωνα Having preferred Judaism to Christianity; or having loved the Jews, and having sought their welfare in preference to that of the Gentiles.
The עולם הזה words olam hazzeh, which answer to the Greek τον νυν αιωνα, are generally to be understood as signifying, either the Jewish people, or the system of Judaism. It was now become doubly dangerous to be a Christian; and those who had not religion enough to enable them to burn, or in any other way to expose life for it, took refuge in that religion which was exposed to no persecution. This is a light in which the conduct of Demas may be viewed. It could not have been the love of secular gain which had induced Demas to abandon St. Paul; he must have counted this cost before he became a Christian. See below.
Crescens to Galatia - Whether the departure of Crescens was similar to that of Demas, as intimated above, or whether he went on an evangelical embassy, we know not. Charity would hope the latter; for we can hardly suppose that Titus, who is here said to have departed to Dalmatia, had abandoned his Cretan Churches, his apostolical office, and especially his aged father and friend, now about to seal the truth with his blood! It is probable that both these persons had gone on sacred missions, and perhaps had been gone some time before the apostle was brought into such imminent danger. Even for Demas, as standing in this connection, something might be said. It is not intimated that he had denied the faith, but simply that he had left the apostle and gone into Thessalonica; for which this reason is given, that he loved the present world. Now, if αγαπησας, having loved, can be applied to a desire to save the souls of the Jews, and that he went into Thessalonica, where they abounded, for this very purpose, then we shall find all three - Demas, Crescens, and Titus, one at Thessalonica, another at Galatia, and the third at Dalmatia, doing the work of evangelists, visiting the Churches, and converting both Jews and Gentiles. This interpretation I leave to the charitable reader, and must own that, with all the presumptive evidences against it, it has some fair show of probability. Demas has received little justice from interpreters and preachers in general. It is even fashionable to hunt him down.
Albert Barnes: Notes on the Bible - 1834
4:10: For Demas hath forsaken me - Demas is honorably mentioned in Col 4:14; but nothing more is known of him than what can be gathered from that place and this - that he was at first a friend and fellow-laborer of Paul, but that, under the influence of a desire to live, he afterward forsook him, even in circumstances where he greatly needed the presence of a friend.
Having loved this present world - This does not mean, necessarily, that he was an avaricious man, or that, in itself, he loved the honors or wealth of this world; but it means that he desired to live. He was not willing to stay with Paul, and subject himself to the probabilities of martyrdom; and, in order to secure his life, he departed to a place of safety. The Greek is, ἀγαπὴσας τὸν νὺν αἰῶνα agapē sas ton nun aiō na - having loved the world that now is; that is, this world as it is, with all its cares, and troubles, and comforts; having desired to remain in this world, rather than to go to the other. There is, perhaps, a slight censure here in the language of Paul - "the censure of grief;" but there is no reason why Demas should be held up as an example of a worldly man. That he desired to live longer; that he was unwilling to remain and risk the loss of life, is indeed clear. That Paul was pained by his departure, and that he felt lonely and sad, is quite apparent; but I see no evidence that Demas was influenced by what are commonly called worldly feelings, or that he was led to this course by the desire of wealth, or fame, or pleasure.
And is departed unto Thessalonica - Perhaps his native place. "Calmet."
Crescens - Nothing more is known of Crescens than is here mentioned. "He is thought by Eusebius and others to have preached in Gaul, and to have founded the church in Vienne, in Dauphiny" - Calmet.
To Galatia - See Intro. to the Epistle to the Galatians, Section 1. It is not known to what part of Galatia he had gone, or why he went there.
Titus into Dalmatia - Dalmatia was a part of Illyricum, on the gulf of Venice, or the Adriatic sea. On the situation of Illyricum, see the notes on Rom 15:19. Paul does not mention the reason why Titus had gone there; but it is not improbable that he had gone to preach the gospel, or to visit the churches which Paul had planted in that region. The apostle does not suggest that he was deserving of blame for having gone, and it can hardly be supposed that "Titus" would have left him at this time without his concurrence. Perhaps, when he permitted him to go, he did not know how soon events would come to a crisis with him; and as a letter would more readily reach Timothy at Ephesus, than Titus in Dalmatia, he requested him to come to him, instead of directing Titus to return.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Demas: Col 4:14, Col 4:15; Plm 1:24
hath: Ti2 4:16, Ti2 1:15; Mat 26:56; Act 13:13, Act 15:38; Pe2 2:15
having: Luk 9:61, Luk 9:62, Luk 14:26, Luk 14:27, Luk 14:33, Luk 16:13, Luk 17:32; Phi 2:21; Ti1 6:10; Jo1 2:15, Jo1 2:16, Jo1 5:4, Jo1 5:5
Thessalonica: Act 17:1, Act 17:11, Act 17:13
Galatia: Act 16:6, Act 18:23; Gal 1:2
Titus: Co2 2:13, Co2 7:6, Co2 8:6, Co2 8:16; Gal 2:1-3; Tit 1:4
Geneva 1599
For Demas hath forsaken me, having (d) loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
(d) Contented himself with this world.
John Gill
For Demas hath forsaken me,.... Of this person; see Gill on Col 4:14. It does not appear by what is said in this clause, and in the following, that he entirely apostatized; he might forsake the apostle, and yet not forsake Christ and his interest, or make shipwreck of faith and a good conscience: his faith might be right, though low, and his love sincere, though not fervent; and through a fear of persecution, and loss of life, he might be tempted to leave the apostle, and withdraw from Rome, for his own safety; which though it was far from being commendable in him, yet may be accounted for in this state of frailty and imperfection, consistent with the grace of God; and it should seem that he afterwards was delivered from this temptation, and returned to the apostle, Col 4:14 for when those epistles were written, both Timothy and Mark, who are here wrote for, Ti2 4:9 were with the apostle, Col 1:1 and Philem 1:1 and especially he ought to be thought very well of after all this, if Demas is only a contraction of Demetrius, and he is the same who is so much commended many years after this, in 3Jn 1:12,
having loved this present world, not the sins and corruptions of the world, the lust of the flesh, the lust of the eyes, and the pride of life; such a love is inconsistent with the love of the Father and the grace of God; nor an immoderate love of worldly substance, or of money, which is the root of all evil; but a love of life, or of a longer life in this present world; he was desirous of living longer in this world, and chose not to hazard his life by staying with the apostle, a prisoner at Rome; and therefore left him, and provided for his own safety and security: and is departed unto Thessalonica: which perhaps was his native country; and however he was at a sufficient distance from Rome, where he might judge himself safe; and if he was a worldly and earthly minded man, this was a fit place for him, being a place of trade and business: and this doubtless gave rise to a tradition, that he afterwards became a priest of the idol gods among the Thessalonians. Epiphanius (a) places him among the heretics Ebion and Cerinthus, as if he was one of them.
Crescens to Galatia; he might not depart on the same account as Demas, but might be sent by the apostle to Galatia, to visit the churches there, to set things in order, and establish them in the faith, and bring an account of their state. Epiphanius (b), instead of Galatia, reads Gallia, or France; and so does Eusebius (c) and the Ethiopic version; and Jerom asserts, (d), that Crescens preached in France, and was there buried; though others say he was bishop of Chalcedon in Galatia, and put him among the seventy disciples; See Gill on Lk 10:1. The Syriac version calls him "Crispus", and the Arabic version "Priscus".
Titus to Dalmatia; who Titus was is well known; the place he went to, Dalmatia, is a country in Europe, a part of Illyricum, where the apostle had preached; see Gill on Rom 15:19. Pliny says (e), that part of Pannonia, which lies to the Adriatic sea, was called Dalmatia; it had its name from Dalmius, a city in it. The Alexandrian copy reads "Dermatia". Here the apostle had doubtless been useful for the conversion of souls, and planting of churches, and therefore sent Titus thither, to assist them in their state and condition, and bring him an account of them. For in the "second" and "third" centuries we read of churches in Dalmatia; and likewise in the "fourth" century; for there were bishops from Dalmatia in the synod at Sardica; and in the "fifth" century, Glycerius was bishop of Salo, a city in this country; and in the "sixth" century, one Malchus was bishop of the Dalmatian church (f).
(a) Contra Haeres, Haeres. 51. (b) lbid. (c) Hist. Eccl l. 3. c. 4. (d) Catalog. Script. Eccles. sect. 13. p. 90. (e) Nat. Hist. l. 3. c. 25. (f) Hist. Eccl. Magdeburg, cent. 2. c. 2. p. 4. cent. 3. c. 2. p. 4. cent. 4. c. 2. p. 6. c. 9. p. 425. cent. 5. c. 2. p. 7. cent 6. c. 2. p. 8.
John Wesley
Demas - Once my fellowlabourer, Philem 1:24. Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. These either went with him to Rome, or visited him there.
Robert Jamieson, A. R. Fausset and David Brown
Demas--once a "fellow laborer" of Paul, along with Mark and Luke (Col 4:14; Philem 1:24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (Mt 13:20-22). CHRYSOSTOM implies that Thessalonica was his home.
Galatia--One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia."
Titus--He must have therefore left Crete after "setting in order" the affairs of the churches there (Tit 1:5).
Dalmatia--part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (Tit 3:12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thither to carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or was sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided. Paul here speaks only of his personal attendants having forsaken him; he had still friends among the Roman Christians who visited him (Ti2 4:21), though they had been afraid to stand by him at his trial (Ti2 4:16).
4:114:11: Ղուկաս միայն է ընդ իս։ ԶՄարկոս առեալ ընդ քեզ ածիցես, զի է ինձ պիտանի ՚ի սպասաւորութիւն։
11 Ղուկասն է միայն ինձ հետ: Մարկոսին վերցնելով՝ քեզ հետ բե՛ր, որովհետեւ նա ինձ պէտք է ծառայութեան համար:
11 Միայն Ղուկասը ինծի հետ է. Մարկոսը ա՛ռ եւ քեզի հետ բե՛ր, վասն զի ինծի օգտակար է սպասաւորութեան համար։
ԶՄարկոս առեալ` ընդ քեզ ածիցես, զի է ինձ պիտանի ի սպասաւորութիւն:

4:11: Ղուկաս միայն է ընդ իս։ ԶՄարկոս առեալ ընդ քեզ ածիցես, զի է ինձ պիտանի ՚ի սպասաւորութիւն։
11 Ղուկասն է միայն ինձ հետ: Մարկոսին վերցնելով՝ քեզ հետ բե՛ր, որովհետեւ նա ինձ պէտք է ծառայութեան համար:
11 Միայն Ղուկասը ինծի հետ է. Մարկոսը ա՛ռ եւ քեզի հետ բե՛ր, վասն զի ինծի օգտակար է սպասաւորութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Марка возьми и приведи с собою, ибо он мне нужен для служения.
4:11  λουκᾶς ἐστιν μόνος μετ᾽ ἐμοῦ. μᾶρκον ἀναλαβὼν ἄγε μετὰ σεαυτοῦ, ἔστιν γάρ μοι εὔχρηστος εἰς διακονίαν.
4:11. Λουκᾶς (a-Loukas) ἐστὶν (it-be) μόνος (alone) μετ' (with) ἐμοῦ. (of-ME) Μάρκον (To-a-Markos) ἀναλαβὼν (having-had-taken-up) ἄγε (thou-should-lead) μετὰ (with) σεαυτοῦ, (of-thyself,"ἔστιν (it-be) γάρ (therefore) μοι (unto-me) εὔχρηστος (goodly-afforded) εἰς (into) διακονίαν, (to-a-raising-through-unto,"
4:11. Lucas est mecum solus Marcum adsume et adduc tecum est enim mihi utilis in ministeriumOnly Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry.
11. Only Luke is with me. Take Mark, and bring him with thee: for he is useful to me for ministering.
4:11. Luke alone is with me. Take Mark and bring him with you; for he is useful to me in the ministry.
4:11. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry:

11: Марка возьми и приведи с собою, ибо он мне нужен для служения.
4:11  λουκᾶς ἐστιν μόνος μετ᾽ ἐμοῦ. μᾶρκον ἀναλαβὼν ἄγε μετὰ σεαυτοῦ, ἔστιν γάρ μοι εὔχρηστος εἰς διακονίαν.
4:11. Lucas est mecum solus Marcum adsume et adduc tecum est enim mihi utilis in ministerium
Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry.
4:11. Luke alone is with me. Take Mark and bring him with you; for he is useful to me in the ministry.
4:11. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
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
11: Марка - о Марке см. введение в Евангелие от Марка.

Для служения - т. е. для исполнения различных поручений апостола Павла.
Adam Clarke: Commentary on the Bible - 1831
4:11: Only Luke is with me - This was Luke the evangelist, and writer of the Acts of the Apostles, who was always much attached to St. Paul, and it is supposed continued with him even to his martyrdom.
Take Mark, and bring him with thee - This was John Mark, the sister's son of Barnabas, who, after having wavered a little at first, became a steady, zealous, and useful man; his name and conduct have been often before the reader. See the parallel passages.
For he is profitable to me for the ministry - Εις διακονιαν· For service; that is, he would be very useful to the apostle, to minister to him in his present close confinement. Some think that the apostle means his preaching the Gospel; but at this time, I should suppose, there was very little, if any, public preaching at Rome.
Albert Barnes: Notes on the Bible - 1834
4:11: Only Luke is with me - Luke, the author of the gospel which bears his name, and of the Acts of the Apostles. For a considerable part of the ministry of Paul, he was his traveling companion (compare the notes on Act 16:10), and we know that he went with him to Rome; Act 27:1.
Take Mark - John Mark, see the notes at Act 15:37. He was the son of a sister of Barnabas, and had been the traveling companion of Barnabas and Paul. There had been a temporary alienation between Paul and him Act 15:38; but this passage proves that that had been removed, and that Paul was reconciled to him.
For he is profitable to me for the ministry - In what way he would be profitable, he does not say; nor is it known why Mark was at that time with Timothy. It may be observed, however, that this is such language as Paul might be expected to use of Mark, after what had occurred, as recorded in Act 15:38. He felt that he was now about to die. If he suspected that there was on the part of Mark any lingering apprehension that the great apostle was not entirely reconciled to him, or retained a recollection of what had formerly occurred, nothing would be more natural than that, at this trying time of his life, Paul should summon him to his side, and express toward him the kindest emotions. It would soothe any lingering irritation in the mind of Mark, to receive such a message.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Only: Ti2 1:15
Luke: Act 16:10; Col 4:14; Plm 1:24
Mark: Act 12:12, Act 12:25, Act 15:39; Col 4:10; Pe1 5:13; Hos 14:4
for: Mat 19:30, Mat 20:16; Luk 13:30
John Gill
Only Luke is with me,.... The beloved physician, who wrote the Gospel that bears his name, and "the Acts of the Apostles", and was a constant companion of Paul's in his travels and sufferings:
take Mark, and bring him with thee; who might be at Ephesus, or somewhere in Timothy's way as he came to Rome. This seems to be the same with John Mark of Jerusalem, the son of Mary, the sister of Barnabas, and who was with Paul and Barnabas in their travels, and who parted from them at Pamphylia; on whose account, and for that reason, there was so great a difference between Paul and Barnabas, as to separate upon it; but now the apostle had entertained a better opinion of him, and was reconciled unto him, and was very desirous of his company and assistance; and which he had, Col 4:10.
For he is profitable to me for the ministry; that is, of the Gospel, to assist in preaching it.
John Wesley
Only Luke - Of my fellowlabourers, is with me - But God is with me; and it is enough. Take Mark - Who, though he once "departed from the work," is now again profitable to me.
Robert Jamieson, A. R. Fausset and David Brown
Take--Greek, "take up" on thy journey (Acts 20:13-14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (Col 4:10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey.
he is profitable to me for the ministry--Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Acts 15:37-40; Acts 13:5, Acts 13:13). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent comparisons between himself and Mark, as though he were superior to the latter (compare Philem 1:24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (Philem 1:11).
4:124:12: ԶՏիւքիկոս առաքեցի՛ յԵփեսոս։
12 Տիւքիկոսին ուղարկեցի Եփեսոս:
12 Ես Տիւքիկոսը Եփեսոս ղրկեցի։
ԶՏիւքիկոս առաքեցի յԵփեսոս:

4:12: ԶՏիւքիկոս առաքեցի՛ յԵփեսոս։
12 Տիւքիկոսին ուղարկեցի Եփեսոս:
12 Ես Տիւքիկոսը Եփեսոս ղրկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Тихика я послал в Ефес.
4:12  τυχικὸν δὲ ἀπέστειλα εἰς ἔφεσον.
4:12. Τύχικον (to-a-Tuchikos) δὲ (moreover) ἀπέστειλα (I-set-off) εἰς (into) Ἔφεσον. (to-an-Efesos)
4:12. Tychicum autem misi EphesumBut Tychicus I have sent to Ephesus.
12. But Tychicus I sent to Ephesus.
4:12. But Tychicus I have sent to Ephesus.
4:12. And Tychicus have I sent to Ephesus.
And Tychicus have I sent to Ephesus:

12: Тихика я послал в Ефес.
4:12  τυχικὸν δὲ ἀπέστειλα εἰς ἔφεσον.
4:12. Tychicum autem misi Ephesum
But Tychicus I have sent to Ephesus.
4:12. But Tychicus I have sent to Ephesus.
4:12. And Tychicus have I sent to Ephesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Тихика - см. Деян 20:4. Как уроженец Азии, Тихик в Ефесе и в зависимой от Ефеса области был более на месте, чем иерусалимлянин Марк.
Adam Clarke: Commentary on the Bible - 1831
4:12: Tychicus have I sent to Ephesus - For this person, see Act 20:4; Eph 6:21; Col 4:7. It is rather strange that the apostle should say, I have sent Tychicus to Ephesus, if Timothy was at Ephesus at this time; but it is probable that Tychicus had been sent to Ephesus some time before this, and therefore the apostle might say, though writing now to Ephesus, Tychicus have I sent, etc.
Albert Barnes: Notes on the Bible - 1834
4:12: And Tychicus - See Act 20:4. In Eph 6:21, Paul calls him "a beloved brother, and faithful minister in the Lord." But it may be asked why he did not retain him with him, or why should he have sent him away, and then call Timothy to him? The probability is, that he had sent him before he had seen reason to apprehend that he would be put to death; and now, feeling the need of a friend to be with him, he sent to Timothy, rather than to him, because Tychicus had been employed to perform some service which he could not well leave, and because Paul wished to give some some special instructions to Timothy before he died.
Have I sent to Ephesus - Why, is not certainly known; compare Intro. Section 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Tychicus: Act 20:4; Eph 6:21; Col 4:7; Tit 3:12
to: Act 20:16, Act 20:17, Act 20:25; Ti1 1:3
John Gill
And Tychicus have I sent to Ephesus. To supply the place of Timothy, while he came to Rome, and continued there: so careful was the apostle of the church there, that they might not be without the ministry of the word during his absence; see Eph 6:20.
Robert Jamieson, A. R. Fausset and David Brown
And--Greek, "But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare Tit 3:12). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.
4:134:13: ԶՓիլոնն թողի՛ ՚ի Տրովադայ առ Կարպիոսի. յորժամ գայցես՝ բերջի՛ր եւ զգիրսն, մանաւանդ զմատեանսն[5019]։ [5019] Բազումք. Առ Կարպոսի. եւ ոմանք. Կարպոսիւ։ Յայս համար ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. նշանակեն. Մատեանք էին Հրէիցն գալարելով. զայնմանէ ասէ։
13 Տրովադայում թողեցի վերարկուն, Կարպոսի մօտ. երբ գաս, հետդ բե՛ր այն. բե՛ր նաեւ գրքերը, մանաւանդ՝ մագաղաթները:
13 Այն վերարկուն՝ որ Տրովադա թողուցի Կարպոսին քով, երբ գաս՝ բե՛ր, գրքերն ալ՝ մանաւանդ մագաղաթները։
ԶՓիլոնն [10]թողի ի Տրովադա առ Կարպոսի, յորժամ գայցես, բերջիր, եւ զգիրսն, մանաւանդ զմատեանսն:

4:13: ԶՓիլոնն թողի՛ ՚ի Տրովադայ առ Կարպիոսի. յորժամ գայցես՝ բերջի՛ր եւ զգիրսն, մանաւանդ զմատեանսն[5019]։
[5019] Բազումք. Առ Կարպոսի. եւ ոմանք. Կարպոսիւ։ Յայս համար ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. նշանակեն. Մատեանք էին Հրէիցն գալարելով. զայնմանէ ասէ։
13 Տրովադայում թողեցի վերարկուն, Կարպոսի մօտ. երբ գաս, հետդ բե՛ր այն. բե՛ր նաեւ գրքերը, մանաւանդ՝ մագաղաթները:
13 Այն վերարկուն՝ որ Տրովադա թողուցի Կարպոսին քով, երբ գաս՝ բե՛ր, գրքերն ալ՝ մանաւանդ մագաղաթները։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Когда пойдешь, принеси фелонь, который я оставил в Троаде у Карпа, и книги, особенно кожаные.
4:13  τὸν φαιλόνην ὃν ἀπέλιπον ἐν τρῳάδι παρὰ κάρπῳ ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας.
4:13. τὸν (To-the-one) φελόνην, (to-a-mantle) ὃν (to-which) ἀπέλειπον (I-was-remaindering-off) ἐν (in) Τρῳάδι (unto-a-Troas) παρὰ (beside) Κάρπῳ, (unto-a-Karpos," ἐρχόμενος ( coming ) φέρε, (thou-should-bear,"καὶ (and) τὰ (to-the-ones) βιβλία, (to-paperlets,"μάλιστα (most-such) τὰς (to-the-ones) μεμβράνας. (to-skins)
4:13. paenulam quam reliqui Troade apud Carpum veniens adfers et libros maxime autem membranasThe cloak that I left at Troas, with Carpus, when thou comest, bring with thee: and the books, especially the parchments.
13. The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments.
4:13. When you return, bring with you the supplies that I left with Carpus at Troas, and the books, but especially the parchments.
4:13. The cloke that I left at Troas with Carpus, when thou comest, bring [with thee], and the books, [but] especially the parchments.
The cloke that I left at Troas with Carpus, when thou comest, bring [with thee], and the books, [but] especially the parchments:

13: Когда пойдешь, принеси фелонь, который я оставил в Троаде у Карпа, и книги, особенно кожаные.
4:13  τὸν φαιλόνην ὃν ἀπέλιπον ἐν τρῳάδι παρὰ κάρπῳ ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας.
4:13. paenulam quam reliqui Troade apud Carpum veniens adfers et libros maxime autem membranas
The cloak that I left at Troas, with Carpus, when thou comest, bring with thee: and the books, especially the parchments.
4:13. When you return, bring with you the supplies that I left with Carpus at Troas, and the books, but especially the parchments.
4:13. The cloke that I left at Troas with Carpus, when thou comest, bring [with thee], and the books, [but] especially the parchments.
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
13: Фелонь, т. е. путевой плащ (paenula), какой носили римские солдаты поверх тоги. Апостол намекает здесь не на то путешествие в Троаду, о котором говорится в Деян XVI:3, и не на то, о котором идет речь в Деян 20:5: и сл., потому что со времени первого прошло уже целых 12: лет, а со времени второго - 6: лет. Вероятно он имеет в виду здесь последнее, третье, свое пребывание в Троаде (ср. 1Тим. I:3).

Книги - по всей вероятности, это священные книги Ветхого Завета.

Особенно кожаные. Если все оставленные Павлом в Троаде книги Титу будет нести неудобно, то он должен захватить по крайней мере те, которые написаны на коже или пергаменте. Может быть, в числе этих книг были путевые заметки апостола Павла.
Adam Clarke: Commentary on the Bible - 1831
4:13: The cloak that I left at Troas - Τον φελονην is by several translated bag or portmanteau; and it is most likely that it was something of this kind, in which he might carry his clothes, books, and travelling necessaries. What the books were we cannot tell, it is most likely they were his own writings; and as to the parchments, they were probably the Jewish Scriptures and a copy of the Septuagint. These he must have had at hand at all times. The books and parchments now sent for could not be for the apostle's own use, as he was now on the eve of his martyrdom. He had probably intended to bequeath them to the faithful, that they might be preserved for the use of the Church.
Albert Barnes: Notes on the Bible - 1834
4:13: The cloak that I left at Troas - On the situation of Troas, see the notes on Act 16:8. It was not on the most direct route from Ephesus to Rome, but was a route frequently taken. See also the introduction, section 2. In regard to what the "cloak" here mentioned was, there has been considerable difference of opinion. The Greek word used (φελόνης phelonē s, - variously written φαιλόνης phailonē s, φελόνης phelonē s, and φελώνης phelō nē s), occurs nowhere else in the New Testament. It is supposed to be used for a similar Greek word (φαινόλης phainolē s) to denote a cloak, or great-coat, with a hood, used chiefly on journeys, or in the army: Latin, "penula." It is described by Eschenberg (Man. Class. Lit., p. 209) as a "cloak without sleeves, for cold or rainy weather." See the uses of it in the quotations made by Wetstein, in loc.
Others, however, have supposed that the word means a traveling-case for books, etc. So Hesychius understands it. Bloomfield endeavors to unite the two opinions by suggesting that it may mean a "cloak-bag," and that he had left his books and parchments in it. It is impossible to settle the precise meaning of the word here, and it is not material. The common opinion that it was a wrapper or traveling-cloak, is the most probable; and such a garment would not be undesirable for a prisoner. It should be remembered, also, that winter was approaching Ti2 4:21, and such a cloak would be particularly needed. He had probably passed through Troas in summer, and, not needing the cloak, and not choosing to encumber himself with it, had left it at the house of a friend. On the meaning of the word, see Wetstein, Robinson, Lex., and Schleusner, Lexicon. Compare, also, Suic. Thes ii. 1422. The doubt in regard to what is here meant, is as old as Chrysostom. He says (Homily x. on this Epistle), that the word φελόνην phelonē n denotes a garment - τὸ ἱματίον to himation. But some understood by it a capsula, or bag - γλωσσόκομον glō ssokomon," (compare the notes on Joh 12:6), "in which books, etc. were carried."
With Carpus - Carpus is not elsewhere mentioned. He was evidently a friend of the apostle, and it would seem probable that Paul had made his house his home when he was in Troas.
And the books - It is impossible to determine what books are meant here. They may have been portions of the Old Testament, or classic writings, or books written by other Christians, or by himself. It is worthy of remark that even Paul did not travel without books, and that he found them in some way necessary for the work of the ministry.
Especially the parchments - The word here used (μεμβράνας membranas, whence our word "membrane"), occurs only in this place in the New Testament, and means skin, membrane, or parchment. Dressed skins were among the earliest materials for writing, and were in common use before the art of making paper from rags was discovered. These "parchments" seem to have been something different from "books," and probably refer to some of his own writings. They may have contained notes, memorandums, journals, or unfinished letters. It is, of course, impossible now to determine what they were. Benson supposes they were letters which he had received from the churches; Macknight, that they were the originals of the letters which he had written; Dr. Bull, that they were a kind of common-place book, in which he inserted hints and extracts of the most remarkable passages in the authors which he read. All this, however, is mere conjecture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: cloak: Co1 4:11; Co2 11:27
Troas: Act 16:8, Act 16:11, Act 20:5-12
John Gill
The cloak that I left at Troas with Carpus,.... About the word here rendered a "cloak", interpreters are not agreed: some take it for a garment, and about this they differ; some would have it to be a dignified robe, such as the Roman consuls and senators of Rome wore; which is not likely, this being not suitable to the apostle's character, state, and circumstances. Others take it to be a courser and meaner garment, wore in cold and rainy weather, to preserve from the inclementencies of it; and winter now coming on, Ti2 4:21 the apostle sends for it; which he perhaps had left at Troas in the summer season, as he came: but others take it to be a kind of desk or scrutoire, to put papers in, or a chest for books, a book press; and so the Syriac version renders it; and which agrees with what follows. Jerom understands it of a book itself, of the Hebrew volume of the Pentateuch (g). Troas, where this cloak, or book press, or book was, was a city in Asia Minor, that stood upon, or near the same place where old Troy stood, and from whence it seems to have had its name, and lay in Timothy's way from Ephesus to Rome; See Gill on Acts 16:8, Acts 20:7 and as for Carpus, he was Paul's host when he was at Troas. Some make him to be first bishop of Laodicea, and then of Crete; he is reckoned among the seventy disciples, and is said to be bishop of Berytus in Thrace; See Gill on Lk 10:1.
When thou comest, bring with thee; he would have him call for it at Troas as he came by, and bring it with him:
and the books; that were in it, or were there, besides the Hebrew Pentateuch: the apostle was a great reader of books, of various sorts, both Gentile and Jewish, as appears by his citations out of the Heathen poets, and his acquaintance with Jewish records, Acts 17:28. And though he was now grown old, and near his exit, yet was mindful and careful of his books, and desirous of having them to read; and herein set an example to Timothy and others, and enforced the exhortation he gave him, Ti1 4:13.
But especially the parchments: which might contain his own writings he had a mind to revise before his death, and commit into the hands of proper persons; or some observations which he had made in his travels, concerning persons and things; though it is most likely that these were the books of the Old Testament, which were written on parchments, and rolled up together; and hence they are called the volume of the book; and these the apostle had a special regard for, that whatever was neglected, he desired that these might not, but be carefully brought unto him.
(g) Epist. ad Damas. qu. 2. p. 12. Tom. 3.
John Wesley
The cloak - Either the toga, which belonged to him as a Roman citizen, or an upper garment, which might be needful as winter came on. Which I left at Troas with Carpus - Who was probably his host there. Especially the parchments - The books written on parchment.
Robert Jamieson, A. R. Fausset and David Brown
cloak . . . I left--probably obliged to leave it in a hurried departure from Troas.
Carpus--a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of inspiration, is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds; in this wanting a cloak to cover him from the winter cold, in that covered with the righteousness of saints, "clothed upon with his house from heaven" [GAUSSEN]. So the inner vesture and outer garment of Jesus, Paul's master, are suggestive of most instructive thought (Jn 19:2).
books--He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone.
especially the parchments--containing perhaps some of his inspired Epistles themselves.
4:144:14: Աղէքսանդրոս բազում չարչարանս եցոյց ինձ. հատուսցէ՛ նմա Տէր ըստ գործս նորա[5020]։ [5020] Ոսկան յաւելու. Աղէքսանդրոս դարբին բազում չար՛՛։ Ոմանք. Տէր ըստ գործս նորա. եւ ոմանք. Տէր զգործս նորա։
14 Աղեքսանդրոսը[22] բազում չարչարանքներ պատճառեց ինձ: Թող Տէրը նրան հատուցի ըստ իր գործերի:[22] 22. Յունարէնն ունի դարբին Աղեքսանդրոսը:
14 Դարբին Աղեքսանդրոսը շատ չարութիւն ըրաւ ինծի. Տէրը անոր հատուցանէ* իր գործերուն համեմատ։
[11]Աղեքսանդրոս բազում չարչարանս եցոյց ինձ. հատուսցէ նմա Տէր ըստ գործս նորա:

4:14: Աղէքսանդրոս բազում չարչարանս եցոյց ինձ. հատուսցէ՛ նմա Տէր ըստ գործս նորա[5020]։
[5020] Ոսկան յաւելու. Աղէքսանդրոս դարբին բազում չար՛՛։ Ոմանք. Տէր ըստ գործս նորա. եւ ոմանք. Տէր զգործս նորա։
14 Աղեքսանդրոսը[22] բազում չարչարանքներ պատճառեց ինձ: Թող Տէրը նրան հատուցի ըստ իր գործերի:
[22] 22. Յունարէնն ունի դարբին Աղեքսանդրոսը:
14 Դարբին Աղեքսանդրոսը շատ չարութիւն ըրաւ ինծի. Տէրը անոր հատուցանէ* իր գործերուն համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Александр медник много сделал мне зла. Да воздаст ему Господь по делам его!
4:14  ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· ἀποδώσει αὐτῶ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ·
4:14. Ἀλέξανδρος (An-Alexandros) ὁ (the-one) χαλκεὺς (a-copperer) πολλά ( to-much ) μοι (unto-me) κακὰ ( to-disrupted ) ἐνεδείξατο :-- ( it-en-showed-in ) ἀποδώσει ( it-shall-give-off ) αὐτῷ (unto-it," ὁ ( the-one ) κύριος ( Authority-belonged ," κατὰ ( down ) τὰ ( to-the-ones ) ἔργα ( to-works ) αὐτοῦ :-- ( of-it )
4:14. Alexander aerarius multa mala mihi ostendit reddat ei Dominus secundum opera eiusAlexander the coppersmith hath done me much evil: the Lord will reward him according to his works:
14. Alexander the coppersmith did me much evil: the Lord will render to him according to his works:
4:14. Alexander the coppersmith has shown me much evil; the Lord will repay him according to his works.
4:14. Alexander the coppersmith did me much evil: the Lord reward him according to his works:
Alexander the coppersmith did me much evil: the Lord reward him according to his works:

14: Александр медник много сделал мне зла. Да воздаст ему Господь по делам его!
4:14  ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· ἀποδώσει αὐτῶ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ·
4:14. Alexander aerarius multa mala mihi ostendit reddat ei Dominus secundum opera eius
Alexander the coppersmith hath done me much evil: the Lord will reward him according to his works:
4:14. Alexander the coppersmith has shown me much evil; the Lord will repay him according to his works.
4:14. Alexander the coppersmith did me much evil: the Lord reward him according to his works:
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
14-15: Александр. Здесь, вероятно, имеется ввиду тот Александр, который упомянут в истории возмущения Димитрия (Деян 19:33). Он был медник или, правильнее, обработчик металлов вообще (у Гомера об одном меднике сказано, что он занимался обработкой золотых вещей. Од. III:432). Хотя он был иудей, но тем не менее помогал Димитрию в изготовлении идолов. По-видимому, этот Александр прибыл во главе целой депутации в Рим для того, чтобы обвинять Павла пред высшим Императорским судом.

Сильно противился - правильнее: противится и теперь (antesthken). Отсюда можно заключать, что Александр и теперь пребывал в Риме и что Тимофею пришлось бы столкнуться с ним по своем прибытии в Рим. Поэтому апостол убеждает Тимофея быть особенно осторожным.
Adam Clarke: Commentary on the Bible - 1831
4:14: Alexander the coppersmith - We are not to understand this of any tradesman, but of some rabbin; for it was not unusual for the Jews to apply the name of some trade as an epithet to their rabbins and literary men. He is, in all probability, the very same mentioned Act 19:33 (note); and it is not unlikely that he may have been the same whom the apostle was obliged to excommunicate, Ti1 1:20.
The Lord reward him - Αποδῳη αυτῳ ὁ Κυριος· But instead of αποδῳη, which has here the power of a solemn imprecation, αποδωσει, he will reward, is the reading of the very best MSS., several of the versions, and some of the chief Greek fathers. This makes the sentence declaratory: The Lord Will reward him according to his works. This reading is most like the spirit and temper of this heavenly man. See Ti2 4:16.
Albert Barnes: Notes on the Bible - 1834
4:14: Alexander the coppersmith - Or, rather, "the brazier" - ὁ χαλκεύς ho chalkeus. The word is used, however, to denote a worker in any kind of metals. This is probably the same person who is mentioned in Ti1 1:20, and perhaps the same as the one mentioned in Act 19:33; see the notes on Ti1 1:20.
Did me much evil - In what way this was done, is not mentioned. If this is the same person who is referred to in Ti1 1:20, it is probable that it was not evil to Paul personally, so much as embarrassment to the cause of religion which he advocated; compare Ti2 2:17-18.
The Lord reward him according to his works; - compare the notes at Ti1 1:20. This need not be regarded as an expression of private feeling; still less should it be understood as expressing a desire of Rev_enge. It is the language of one who wished that God would treat him exactly as he ought to be treated, and might be in accordance with the highest benevolence of any heart. It is the aim of every just government that every one should be treated exactly as he deserves; and every good citizen should desire and pray that exact justice may be done to all. It is the business of a police officer to ferret out the guilty, to bring them to trial, to secure a just sentence; and any police officer might "pray," with the utmost propriety, that God would assist him in his endeavors, and enable him to perform his duty. This might be done with no malevolent feeling toward any human being, but with the purest love of country, and the most earnest desire for the welfare of all.
if such a police officer, or if a judge, or a juryman, were heard thus to pray, who would dare to accuse him of having a vindictive spirit, or a malevolent heart? And why should Paul be so charged, when his prayer amounts to no more than this? For it remains yet to be proved that he refers to any private wrong which Alexander had done him, or that he was actuated by any other desire than that the sacred interests of truth should be guarded, and equal justice done to all. Why is it wrong to desire or to pray that universal justice may be done, and that every man may be treated as, under all the circumstances of the case, he ought to be treated? On the subject of the "Imprecations in the Scriptures," the reader may consult an article in the Bibliotheca Sacra, vol. 1, pp. 97-110. It should be added here, that some manuscripts, instead of ἀποδῴη apodō ē, "may the Lord reward," read it in the future - ἀποδώσει apodō sei, "will reward." See Wetstein. The future is also found in the Vulgate, Coptic, and in Augustine, Theodoret, and Chrysostom. Augustine says (on the Sermon on the Mount), "He does not say, may he reward (reddat); but, he will reward (reddet), which is a verb of prophecy, not of imprecation. The authority, however, is not sufficient to justify a change in the present reading. These variations have doubtless arisen from a belief that the common reading expresses a sentiment inconsistent with the true spirit of a Christian, and a desire to find a better. But there is no reason for "desiring" a change in the text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Alexander: Act 19:33, Act 19:34; Ti1 1:20
reward: Sa1 24:12; Sa2 3:39; Psa 28:4, Psa 109:5-20; Jer 15:15, Jer 18:19-23; Th2 1:6; Jo1 5:16; Rev 6:10, Rev 18:6, Rev 18:20
John Gill
Alexander the coppersmith did me much evil,.... This seems to be the same person that was at Ephesus in the tumult, when the apostle was there, Acts 20:33 and whom he afterwards delivered to Satan, along with Hymenaeus, for blasphemy, Ti1 1:20. It was very likely he had lately been at Rome, though now returned to Ephesus, and had done great injury to the apostle's character, and had reproached and reviled him as a man of bad principles and practices; his business is mentioned, to distinguish him from any other of that name, and to show the insolence of the man, that though he was an illiterate person, and in such a mean station of life, yet took upon him to resist the apostle and his doctrine.
The Lord reward him according to his works; which may be considered either as an imprecation upon him, as knowing him to be a wicked blasphemer, and a reprobate person; and which arose, not from private resentment, and on account of the private injury he had done to him; but from a pure zeal for the glory of God, and the honour of his name, without mingling his own spirit and passions with it: or as a prophecy, or declaration of what would be; and so the Alexandrian copy, and the Vulgate Latin and Syriac versions, read, "the Lord will render to him", &c.
John Wesley
The Lord will reward him - This he spoke prophetically.
Robert Jamieson, A. R. Fausset and David Brown
Alexander the coppersmith--or "smith" in general. Perhaps the same as the Alexander (see on Ti1 1:20) at Ephesus. Excommunicated then he subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman judges, whether of incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by the Jews in the tumult at Ephesus (Acts 19:33-34).
reward--The oldest manuscripts read, "shall reward," or "requite him." Personal revenge certainly did not influence the apostle (Ti2 4:16, end).
4:154:15: Յորմէ եւ դո՛ւ անձնապա՛հ լինիջի՛ր. զի շա՛տ հակառակ եկաց բանից մերոց[5021]։ [5021] Ոմանք. Բանից իմոց։
15 Նրանից դո՛ւ էլ զգուշացիր, որովհետեւ մեր խօսքերին շատ հակառակուեց:
15 Դուն ալ անկէ զգուշացի՛ր, վասն զի մեր խօսքերուն շատ դէմ կեցաւ։
Յորմէ եւ դու անձնապահ լինիջիր, զի շատ հակառակ եկաց բանից մերոց:

4:15: Յորմէ եւ դո՛ւ անձնապա՛հ լինիջի՛ր. զի շա՛տ հակառակ եկաց բանից մերոց[5021]։
[5021] Ոմանք. Բանից իմոց։
15 Նրանից դո՛ւ էլ զգուշացիր, որովհետեւ մեր խօսքերին շատ հակառակուեց:
15 Դուն ալ անկէ զգուշացի՛ր, վասն զի մեր խօսքերուն շատ դէմ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Берегись его и ты, ибо он сильно противился нашим словам.
4:15  ὃν καὶ σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις.
4:15. ὃν (to-which) καὶ (and) σὺ (thou) φυλάσσου , ( thou-should-guard ,"λίαν (to-exceedingly) γὰρ (therefore) ἀντέστη (it-had-ever-a-one-stood) τοῖς (unto-the-ones) ἡμετέροις ( unto-ours ) λόγοις. (unto-forthees)
4:15. quem et tu devita valde enim restitit verbis nostrisWhom do thou also avoid: for he hath greatly withstood our words.
15. of whom be thou ware also; for he greatly withstood our words.
4:15. And you should also avoid him; for he has strongly resisted our words.
4:15. Of whom be thou ware also; for he hath greatly withstood our words.
Of whom be thou ware also; for he hath greatly withstood our words:

15: Берегись его и ты, ибо он сильно противился нашим словам.
4:15  ὃν καὶ σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις.
4:15. quem et tu devita valde enim restitit verbis nostris
Whom do thou also avoid: for he hath greatly withstood our words.
4:15. And you should also avoid him; for he has strongly resisted our words.
4:15. Of whom be thou ware also; for he hath greatly withstood our words.
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Adam Clarke: Commentary on the Bible - 1831
4:15: Of whom be thou ware also - It seems that this rabbin traveled about from place to place for the purpose of opposing the Gospel, the Jews putting him forward, as it is said, Act 19:33.
He hath greatly withstood our words - Has been a constant opposer of the Christian doctrines.
Albert Barnes: Notes on the Bible - 1834
4:15: Of whom be thou ware also - It would seem from this that Alexander was still a public teacher, and that his discourses were plausible and artful. The best and the wisest of men need to be on their guard against the efforts of the advocates of error.
For he hath greatly withstood our words - Margin, "preachings." The Greek is, "words;" but the reference is doubtless to the public teachings of Paul. This verse makes it clear that it was no private wrong that Paul referred to, but the injury which he was doing to the cause of truth as a professed public teacher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: be: Mat 10:16, Mat 10:17; Phi 3:2
withstood: Ti2 3:8
words: or, preachings
John Gill
Of whom be thou ware also,.... For he was now at Ephesus; and since he was such a malicious, ill natured, and troublesome person, as well as a blasphemer, an heretic, and had been delivered up to Satan, it was very advisable to shun his company, and have no conversation with him, and be upon the guard against him, that he might have no opportunity of doing hurt to him, or to the church at Ephesus:
for he hath greatly withstood our words: or doctrines; the truths of the Gospel preached by Paul and Timothy, which he opposed himself to, and resisted with all his might, and endeavoured to confute and overthrow; and wherein he was deficient in argument, he made up with railing and blasphemy; and this was the true reason of the apostle's imprecations on him, and why he would have Timothy beware of him, and avoid him, and not the personal injury he had done him.
Robert Jamieson, A. R. Fausset and David Brown
our words--the arguments of us Christians for our common faith. Believers have a common cause.
4:164:16: Յառաջնում ատենին, ո՛չ ոք ինձ ՚ի թիկունս եկաց, այլ ամենեքի՛ն թողին զիս. մի՛ համարեսցի նոցա այն[5022]։ [5022] Ոմանք. Յառաջնումն ատենի։
16 Առաջին ատեանի ժամանակ ոչ ոք ինձ թիկունք չկանգնեց. բոլորը լքեցին ինձ: Այդ թող նրանց յանցանք չհամարուի:
16 Առաջին անգամ ատեանին առջեւ պատասխան տալուս՝ իմ կողմս մէ՛կը չկայնեցաւ, հապա ամէնքն ալ զիս թողուցին. այս իրենց թող յանցանք չսեպուի։
Յառաջնում ատենին, ոչ ոք ինձ ի թիկունս եկաց, այլ ամենեքին թողին զիս. մի՛ համարեսցի նոցա այն:

4:16: Յառաջնում ատենին, ո՛չ ոք ինձ ՚ի թիկունս եկաց, այլ ամենեքի՛ն թողին զիս. մի՛ համարեսցի նոցա այն[5022]։
[5022] Ոմանք. Յառաջնումն ատենի։
16 Առաջին ատեանի ժամանակ ոչ ոք ինձ թիկունք չկանգնեց. բոլորը լքեցին ինձ: Այդ թող նրանց յանցանք չհամարուի:
16 Առաջին անգամ ատեանին առջեւ պատասխան տալուս՝ իմ կողմս մէ՛կը չկայնեցաւ, հապա ամէնքն ալ զիս թողուցին. այս իրենց թող յանցանք չսեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: При первом моем ответе никого не было со мною, но все меня оставили. Да не вменится им!
4:16  ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον· μὴ αὐτοῖς λογισθείη·
4:16. Ἐν (In) τῇ (unto-the-one) πρώτῃ (unto-most-before) μου (of-me) ἀπολογίᾳ (unto-a-fortheeing-off-unto) οὐδείς (not-moreover-one) μοι (unto-me) παρεγένετο , ( it-had-became-beside ,"ἀλλὰ (other) πάντες ( all ) με (to-me) ἐγκατέλειπον:-- (they-were-remaindering-down-in) μὴ (lest) αὐτοῖς (unto-them) λογισθείη:-- (it-may-have-been-fortheed-to)
4:16. in prima mea defensione nemo mihi adfuit sed omnes me dereliquerunt non illis reputeturAt my first answer, no man stood with me: but all forsook me. May it not be laid to their charge!
16. At my first defence no one took my part, but all forsook me: may it not be laid to their account.
4:16. At my first defense, no one stood by me, but everyone abandoned me. May it not be counted against them!
4:16. At my first answer no man stood with me, but all [men] forsook me: [I pray God] that it may not be laid to their charge.
At my first answer no man stood with me, but all [men] forsook me: [I pray God] that it may not be laid to their charge:

16: При первом моем ответе никого не было со мною, но все меня оставили. Да не вменится им!
4:16  ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον· μὴ αὐτοῖς λογισθείη·
4:16. in prima mea defensione nemo mihi adfuit sed omnes me dereliquerunt non illis reputetur
At my first answer, no man stood with me: but all forsook me. May it not be laid to their charge!
4:16. At my first defense, no one stood by me, but everyone abandoned me. May it not be counted against them!
4:16. At my first answer no man stood with me, but all [men] forsook me: [I pray God] that it may not be laid to their charge.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: У Римлян было в обычае, чтобы во время разбора дел на суде являлись друзья обвиняемого, которые уже одним своим присутствием поддерживали дух обвиняемого и оказывали некоторое влияние на судей. При разбирательстве дела апостола Павла не нашлось никого из его друзей, которые бы явились на суд. Но зато ему помог Сам Господь. Помощь Господа состояла в том, что Он снабдил его силою Своего Духа (Мф. 10:20). При этом, вероятно, Бог Сам явился апостолу языков (ср. Деян 18:9: и сл. и выражение 17: ст.: Господь же предстал мне). Вследствие этого речь апостола Павла дышала такою силою и имела такое поразительное действие, что он тогда "при первом ответе" избавился из львиных челюстей. Этот образ, заимствованный из книги пророка Даниила (Дан VI:22, 27), нельзя буквально понимать в том смысле, что Павел был освобожден от опасности быть брошенным цирковым львам. Он был римский гражданин и по закону мог быть только казнен посредством отсечения головы. Здесь, очевидно, апостол имеет в виду вообще свое спасение от смертной опасности и хочет сказать, что на первом разбирательстве его дела над ним не было произнесено смертного приговора. Вопрос только в том, на какое событие здесь намекает апостол. Толкователи различно думают об этом. Одни говорят, что апостол имеет в виду здесь первое разбирательство своего дела, которое, благодаря убедительной речи Павла, сошло для него благополучно. Павлу таким образом приходилось дожидаться нового вызова в суд который должен был иметь для него более несчастный исход. Другие принимают, что тот первый ответ имел место не во время этого римского пленения, не во время происходившего там процесса, а в обстоятельствах более раннего времени и что Павел рассказывает здесь о том, как он избавился от того первого пленения. Это место для некоторых древних толкователей представляло собою основание к тому предположению, что Павел был освобожден из первых римских уз (о них см. Деян 18: гл.), а потом снова был пленен, и что второе послание к Тимофею написано из вторых римских уз.

Дабы через меня утвердилось благовестие... т. е. чтобы апостол мог выполнить после освобождения из первых уз свои планы, о которых он говорил в послании к Римлянам (XV:24).

И избавит меня Господь от всякого злого дела. Как апостол спасся первый раз, так он спасется и на будущие разы от всяких нападений злых людей, хотя, впрочем, это не значит, что он не умрет.

Слова: сохранить для Своего Небесного Царства означают, что он будет введен в Небесное Царство Христово через достойное приятие смерти, которой апостол, как видно из 6: ст., в то время ожидал. Таким образом, смерть и являлась для него путем в вечную жизнь. Поэтому и апостол воссылает Господу славу за все и даже за самую смерть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Directions to Timothy; Salutations and Benedictions.A. D. 66.
16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. 17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. 18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen. 19 Salute Prisca and Aquila, and the household of Onesiphorus. 20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick. 21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. 22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

Here, I. He gives Timothy an account of his own present circumstances.

1. He had lately been called to appear before the emperor, upon his appeal to Cæsar; and then no man stood with him (v. 16), to plead his cause, to bear testimony for him, or so much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was spoken of throughout the world, Rom. i. 8. But men are but men. The Christians at Rome were forward to go and meet him (Acts xxviii.); but when it came to the pinch, and they would be in danger of suffering with him, then they all forsook him. He prays that God would not lay it to their charge, intimating that it was a great fault, and God might justly be angry with them, but he prays God to forgive them. See what a distinction is put between sins of presumption and sins of infirmity. Alexander the coppersmith, who maliciously withstood Paul, he prays against: The Lord reward him according to his works; but respecting these Christians, who through weakness shrunk from Paul in time of trial, he says, The Lord lay it not to their charge. Observe, (1.) Paul had his trials in his friends' forsaking him in a time of danger as well as in the opposition made by enemies: all forsook him. (2.) It was their sin not to appear for the good apostle, especially at his first answer; but it was a sin of weakness, and therefore the more excusable. Yet, (3.) God might lay it to their charge, but Paul endeavours to prevent it by his earnest prayers: Let it not be laid to their charge.

2. Notwithstanding this God stood by him (v. 17), gave him extraordinary wisdom and courage, to enable him to speak so much the better himself. When he had nobody to keep him in countenance, God made his face to shine.--That by me the preaching might be fully known, that is, "God brought me out from that difficulty that I might preach the gospel, which is my business." Nay, it should seem, that he might preach the gospel at that time; for Paul knew how to preach at the bar as well as in the pulpit. And that all the Gentiles might hear; the emperor himself and the great men who would never have heard Paul preach if he had not been brought before them. And I was delivered out of the mouth of the lion, that is, of Nero (as some think) or some other judge. Some understand it only as a proverbial form of speech, to signify that he was in imminent danger. And the Lord shall deliver me from every evil work. See how Paul improved his experiences: "He that delivered doth deliver, and we trust he will yet deliver, will deliver me from every evil work, from any ill done to me by others. And shall preserve me to his heavenly kingdom." And for this he gives glory to God, rejoicing in hope of the glory of God. Observe, (1.) If the Lord stand by us, he will strengthen us, in a time of difficulty and danger, and his presence will more than supply every one's absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved that by him the preaching might be fully known, &c. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly kingdom, to which the Lord will preserve his faithful witnessing or suffering servants. (5.) We ought to give God the glory of all past, present, and future deliverances: To whom be glory for ever and ever. Amen.

II. He sends salutations to Aquila, and Priscilla, and the household of Onesiphorus, v. 19. He mentions his leaving Trophimus sick at Miletum (v. 20), by which it appears that though the apostles healed all manner of diseases miraculously, for the confirmation of their doctrine, yet they did not exert that power upon their own friends, lest it should have looked like a collusion.

III. He hastens Timothy to come to him before winter (v. 21), because he longed to see him, and because in the winter the journey or voyage would be more dangerous.

IV. He sends commendations to him from Eubulus, Pudens, Linus, Claudia, and all the brethren. One of the heathen writers at this time mentions one Pudens and his wife Claudia, and says the Claudia was a Briton, whence some have gathered that it was this Pudens, and that Claudia here was his wife, and that they were eminent Christians at Rome.

V. He concludes with a prayer, that the Lord Jesus would be with his spirit. We need no more to make us happy than to have the Lord Jesus Christ with our spirits; for in him all spiritual blessings are summed up. And it is the best prayer we can put up for our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, and at last to receive them to himself; as Stephen the proto-martyr prayed, Lord Jesus, receive my spirit, Acts vii. 59. "Lord Jesus, receive that spirit which thou hast been with while it was united to the body; do not now leave it in its separate state." Grace be with you. Amen. This was our apostle's token in every epistle; so he wrote. The grace of our Lord Jesus Christ be with you all. Amen, 2 Thess. iii. 17, 18. And if grace be with us here to convert and change us, to make us holy, to keep us humble, and to enable us to persevere to the end, glory will crown us hereafter: for the Lord is a sun, and a shield; the Lord will give grace and glory, and no good thing will he withhold from those that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee, Ps. lxxxiv. 11, 12. Now unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour and glory for ever and ever. Amen.



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Titus
Completed by JEREMIAH SMITH.
AN

EXPOSITION,
Adam Clarke: Commentary on the Bible - 1831
4:16: At my first answer - Εν τῃ τρωτῃ μου απολογιᾳ· At my first apology; this word properly signifies a defense or vindication. To his is the meaning of what we call the apologies of the primitive fathers; they were vindications or defences of Christianity. It is generally allowed that, when St. Paul had been taken this second time by the Romans, he was examined immediately, and required to account for his conduct; and that, so odious was Christianity through the tyranny of Nero, he could procure no person to plead for him. Nero, who had himself set fire to Rome, charged it on the Christians, and they were in consequence persecuted in the most cruel manner; he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake, he ordered them to be set on fire to give light in the streets after night! Tormenti genus! To this Juvenal appears to allude. Sat. i. v. 155.
Pone Tigellinum, taeda lucebis in illa
Qua stantes ardent, qui fixo gulture fumant.
"If into rogues omnipotent you rake,
Death is your doom, impaled upon a stake;
Smear'd o'er with wax, and set on blaze to light
The streets, and make a dreadful fire by night."
Dryden.
I pray God that it may not be laid to their charge - How much more simple, elegant, and expressive are the apostle's own words: Μη αυτοις λογισθειη· let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day!
Albert Barnes: Notes on the Bible - 1834
4:16: At my first answer - Greek, "apology (ἀπολογία apologia), plea, or defense." This evidently refers to some trial which he had had before the Roman emperor. He speaks of a first trial of this kind; but whether it was on some former occasion, and he had been released and permitted again to go abroad, or whether it was a trial which he had already had during his second imprisonment, it is not easy to determine. The former is the most natural supposition; for, if he had had a trial during his present imprisonment, it is difficult to see why he was still held as a prisoner. See this point examined in the introduction, section 1.
No man stood with me - Paul had many friends in Rome (Ti2 4:21; compare Rom. 16); but it seems that they did not wish to appear as such when he was put on trial for his life. They were doubtless afraid that they would be identified with him, and would endanger their own lives. It should be said that some of the friends of the apostle, mentioned in Rom. 16, and who were there when that Epistle was written, may have died before the apostle arrived there, or, in the trials and persecutions to which they were exposed, may have left the city. Still, it is remarkable that those who were there should have all left him on so trying an occasion. But to forsake a friend in the day of calamity is not uncommon, and Paul experienced what thousands before him and since have done. Thus, Job was forsaken by friends and kindred in the day of his trials; see his pathetic description in Job 19:13-17;
He hath put my brethren far from me,
And mine acquaintance verily are estranged from me.
My kinsfolk have failed,
And my familiar friends have forgotten me.
They that dwell in my house, and my maids,
Count me for a stranger.
I am an alien in their sight.
I called my servant, and he gave me no answer; I entreated him with my mouth.
My breath is strange to my wife.
Though I entreated for the children's sake of mine own body.
Thus, the Psalmist was forsaken by his friends in the time of calamity; Psa 35:12-16; Psa 38:2; Psa 41:9; Psa 55:12. And thus the Saviour was forsaken in his trials; Mat 26:56; compare, for illustration, Zac 13:6. The world is full of instances in which those who have been overtaken by overwhelming calamities, have been forsaken by professed friends, and have been left to suffer alone. This has arisen, partly from the circumstance that many sincere friends are timid, and their courage fails them when their attachment for another would expose them to peril; but more commonly from the circumstance that there is much professed friendship in the world which is false, and that calamity becomes a test of it which it cannot abide. There is professed friendship which is caused by wealth Pro 14:20; Pro 19:4; there is that which is cherished for those in elevated and fashionable circles; there is that which is formed for beauty of person, or graceful manners, rather than for the solid virtues of the heart; there is that which is created in the sunshine of life - the affection of those "swallow friends; who retire in the winter, and return in the spring." Compare the concluding remarks on the book of Job. Such friendship is always tested by calamity; and when affliction comes, they who in the days of prosperity were surrounded by many flatterers and admirers, are surprised to find how few there were among them who truly loved them.
"In the wind and tempest of his frown,
Distinction, with a broad and powerful fan,
Puffing at all, winnows the light away;
And what hath mass or matter by itself,
Lies, rich in virtue and unmingled."
Troilus and Cressida.
So common has this been - so little confidence can be placed in professed friends in time of adversity, that we are sometimes disposed to believe that there is more truth than fancy in the representation of the poet when he says:
"And what is friendship but a name,
A charm that lulls to sleep;
A shade that follows wealth or fame.
But leaves the wretch to weep?"
Yet there is true friendship in the world. It existed between Damon and Pythias, and its power and beauty were still more strikingly illustrated in the warm affection of David and Jonathan. In the trials of David - though raised from the condition of a shepherd boy - and though having no powerful friends at court, the son of Saul never forsook him, and never gave him occasion to suspect the sincerity or the depth of his affection. With what exquisite beauty he sang of that attachment when Jonathan was dead!
"I am distressed for thee, my brother Jonathan.
Very pleasant hast thou been unto me:
Thy love to me was wonderful,
Passing the love of women."
Sa2 1:26
True friendship, founded on sincere love, so rare, so difficult to be found, so little known among the gay and the great, is one of the richest of Heaven's blessings to man, and when enjoyed, should be regarded as more than a compensation for all of show, and splendor, and flattery that wealth can obtain.
"Though choice of follies fasten on the great,
None clings more obstinate, than fancy fond.
That sacred friendship is their easy prey;
Caught by the wafture of a golden lure,
Or fascination of a high-born smile.
Their smiles, the great, and the coquette, throw out.
For other's hearts, tenacious of their own,
And we no less of ours, when such the bait,
Ye fortune's cofferers? ye powers of wealth!
Can gold gain friendship! Impudence of hope!
As well mere man an angel might beget.
Love, and love only, is the loan for love.
Lorenzo! pride repress; nor hope to find.
A friend, but what has found a friend in thee.
All like the purchase; few the price will pay,
And this makes friends such miracles below.
A friend is worth all hazards we can run.
Poor is the friendless master of a world;
A world in purchase of a friend is gain."
Night Thoughts, Night 2
I pray God that it may not be laid to their charge - That it may not be "reckoned," or imputed to them - λογισθείῃ logistheiē. On the meaning of this word, see the notes on Rom 4:3, and Philem. 18. The prayer of the apostle here breathes the very spirit of Christ; see the notes on Luk 23:34; compare Act 7:60.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: answer: Act 22:1, Act 25:16; Co1 9:3; Co2 7:11; Phi 1:7, Phi 1:17; Pe1 3:15 *Gr.
no: Ti2 4:10, Ti2 1:15; Psa 31:11-13; Mar 14:50; Joh 16:32
I pray: Act 7:60
John Gill
At my first answer no man stood with me,.... Meaning, that when he made his first defence against the charges laid unto him in one of the courts of judicature in Rome, no man appeared in his cause, to speak to his character, to be a witness for him, or plead his cause:
but all men forsook me; all his friends, all that came with him from Judea, or from Asia; see Ti2 1:15 being timorous of coming into danger, and of the loss of their lives; as the disciples of Christ were, when he was apprehended, who all at that time forsook him and fled:
I pray God that it may not be laid to their charge; that this sin may not be imputed to them, or they be punished for it, but that it might be pardoned; so differently does he express himself on the account of these, than on the account of the coppersmith; he sinning through malice, wilfully and obstinately, these through surprise, temptation, and weakness.
John Wesley
All - My friends and companions. Forsook me - And do we expect to find such as will not forsake us? My first defence - Before the savage emperor Nero.
Robert Jamieson, A. R. Fausset and David Brown
At my first answer--that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (Phil 1:1, Phil 1:7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [EUSEBIUS, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, A.D. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.
stood with me--Greek, "came forward with me" [ALFORD] as a friend and advocate.
may it not be laid to their charge--The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Acts 7:60).
4:174:17: Այլ Տէր օգնեա՛ց ինձ եւ զօրացո՛յց զիս, զի ինեւ՛ քարոզութիւնն հաստատեսցի, եւ լուիցե՛ն ամենայն հեթանոսք. եւ ապրեցա՛յ ե՛ս ՚ի բերանոյ առիւծուն[5023]։ [5023] Յօրինակին պակասէր. Ապրեցայ ես ՚ի բե՛՛։
17 Բայց Տէրն օգնեց ինձ եւ զօրացրեց ինձ, որպէսզի ինձնով հաստատուի քարոզութիւնը, եւ բոլոր հեթանոսները լսեն այն: Առիւծի բերանից փրկուեցի ես:
17 Բայց Տէրը իմ քովս կայնեցաւ ու զիս զօրացուց, որպէս զի քարոզութիւնը իմ միջոցովս լման ըլլայ ու բոլոր հեթանոսները լսեն։ Ես առիւծին բերնէն ազատեցայ։
Այլ Տէր օգնեաց ինձ, եւ զօրացոյց զիս, զի ինեւ քարոզութիւնն հաստատեսցի, եւ լուիցեն ամենայն հեթանոսք. եւ ապրեցայ ես ի բերանոյ առիւծուն:

4:17: Այլ Տէր օգնեա՛ց ինձ եւ զօրացո՛յց զիս, զի ինեւ՛ քարոզութիւնն հաստատեսցի, եւ լուիցե՛ն ամենայն հեթանոսք. եւ ապրեցա՛յ ե՛ս ՚ի բերանոյ առիւծուն[5023]։
[5023] Յօրինակին պակասէր. Ապրեցայ ես ՚ի բե՛՛։
17 Բայց Տէրն օգնեց ինձ եւ զօրացրեց ինձ, որպէսզի ինձնով հաստատուի քարոզութիւնը, եւ բոլոր հեթանոսները լսեն այն: Առիւծի բերանից փրկուեցի ես:
17 Բայց Տէրը իմ քովս կայնեցաւ ու զիս զօրացուց, որպէս զի քարոզութիւնը իմ միջոցովս լման ըլլայ ու բոլոր հեթանոսները լսեն։ Ես առիւծին բերնէն ազատեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Господь же предстал мне и укрепил меня, дабы через меня утвердилось благовестие и услышали все язычники; и я избавился из львиных челюстей.
4:17  ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με, ἵνα δι᾽ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη, καὶ ἐρρύσθην ἐκ στόματος λέοντος.
4:17. ὁ (the-one) δὲ (moreover) κύριός (Authority-belonged) μοι (unto-me) παρέστη (it-had-stood-beside) καὶ (and) ἐνεδυνάμωσέν (it-en-abled-in) με, (to-me,"ἵνα (so) δι' (through) ἐμοῦ (of-ME) τὸ (the-one) κήρυγμα (a-heralding-to) πληροφορηθῇ (it-might-have-been-fully-beareed-unto) καὶ (and) ἀκούσωσιν (they-might-have-heard," πάντα ( all ) τὰ (the-ones) ἔθνη, (nations,"καὶ (and) ἐρύσθην (I-was-tracted) ἐκ ( out ) στόματος ( of-a-mouth ) λέοντος . ( of-a-lion )
4:17. Dominus autem mihi adstitit et confortavit me ut per me praedicatio impleatur et audiant omnes gentes et liberatus sum de ore leonisBut the Lord stood by me and strengthened me, that by me the preaching may be accomplished and that all the Gentiles may hear. And I was delivered out of the mouth of the lion.
17. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.
4:17. But the Lord stood with me and strengthened me, so that through me the preaching would be accomplished, and so that all the Gentiles would hear. And I was freed from the mouth of the lion.
4:17. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the lion.
Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the lion:

17: Господь же предстал мне и укрепил меня, дабы через меня утвердилось благовестие и услышали все язычники; и я избавился из львиных челюстей.
4:17  ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με, ἵνα δι᾽ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη, καὶ ἐρρύσθην ἐκ στόματος λέοντος.
4:17. Dominus autem mihi adstitit et confortavit me ut per me praedicatio impleatur et audiant omnes gentes et liberatus sum de ore leonis
But the Lord stood by me and strengthened me, that by me the preaching may be accomplished and that all the Gentiles may hear. And I was delivered out of the mouth of the lion.
4:17. But the Lord stood with me and strengthened me, so that through me the preaching would be accomplished, and so that all the Gentiles would hear. And I was freed from the mouth of the lion.
4:17. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the lion.
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
4:17: The Lord stood with me - When all human help failed, God, in a more remarkable manner, interposed; and thus the excellency plainly appeared to be of God, and not of man.
That by me the preaching might be fully known - When called on to make his defense he took occasion to preach the Gospel, and to show that the great God of heaven and earth had designed to illuminate the Gentile world with the rays of his light and glory. This must have endeared him to some, while others might consider him an opposer of their gods, and be the more incensed against him.
I was delivered out of the mouth of the lion - I escaped the imminent danger at that time. Probably he was seized in a tumultuous manner, and expected to be torn to pieces. The words εκ στοματος or εκ βρυγμου λεοντος ῥυεσθαι, to be rescued from the mouth or jaws of the lion, are a proverbial form of speech for deliverance from the most imminent danger. Several writers think Nero to be intended by the lion, because of his rage and oppressive cruelty. But Helius Caesarinus was at this time prefect of the city; Nero being in Greece. He was a bloody tyrant, and Nero had given him the power of life and death in his absence. The apostle may mean him, if the words be not proverbial.
Albert Barnes: Notes on the Bible - 1834
4:17: Notwithstanding the Lord stood with me - Though all "men" forsook me, yet "God" did not. This expresses a universal truth in regard to the faithfulness of God; see Psa 27:10; compare Job 5:17-19; Isa 14:1-2.
That by me the preaching might be fully known - The word "preaching," here probably means "the gospel as preached by him." The word rendered "might be fully known" - πληροφορηθῃ plē rophorē̄ thē - means "might obtain full credence;" that is, might be fully confirmed, so that others might be assured of its truth. The apostle doubtless means that on his trial, though forsaken by all men, he was enabled to be so steadfast in his profession of the truth, and so calm in the prospect of death, that all who witnessed his trial saw that there was a reality in religion, and that the gospel was founded in truth. He had maintained as a preacher that the gospel was able to support the soul in trial, and he was now able to illustrate its power in his own case. He had proclaimed the gospel as the true system of religion, and he was now able to bear testimony to it with the prospect of approaching martyrdom.
The sentiment of this passage then is, that the truth of the gospel is made known, or that men may become fully assured of it, by the testimony which is borne to it by its friends in the near prospect of death. One of the most important means of establishing the truth of the gospel in the world has been the testimony borne to it by martyrs, and the spirit of unwavering confidence in God which they have evinced. And now, one of the most important methods of keeping up the knowledge of the value of religion in the world, and of convincing men of the truth of Christianity, is the spirit evinced by its friends when they are about to die. Men judge much, and justly, of the value of a system of religion by its power to comfort in the day of calamity, and to sustain the soul when about to enter on an untried state of being. That system is of little value to mankind which leaves us in the day of trial; that is of inestimable worth which will enable us to die with the firm hope of a brighter and better world. A Christian, having served his God faithfully in life, may, therefore, be eminently useful when he comes to die.
And that all the Gentiles might hear - Paul was at this time in Rome. His trial was before a pagan tribunal, and he was surrounded by Pagans. Rome, too, was then the center of the world, and at all times there was a great conflux of strangers there. His trial, therefore, gave him an opportunity of testifying to the truth of Christianity before Gentile rulers, and in such circumstances that the knowledge of his sufferings, and of the religion for which he suffered, might be conveyed by the strangers who witnessed it to the ends of the world. His main object in life was to make the gospel known to the Gentiles, and he had thus an opportunity of furthering that great cause, even on what he supposed might be the trial which would determine with him the question of life or death; compare the notes on Rom 1:10.
And I was delivered out of the mouth of the lion - This may either mean that he was delivered from Nero, compared with a lion, or literally that he was saved from being thrown to lions in the amphitheater, as was common in Rome; see the notes on Co1 15:32.
It is not uncommon in the Scriptures to compare tyrants and persecutors with ravenous wild beasts; compare Psa 22:13, Psa 22:21; Jer 2:30. Nero is called a "lion" by Seneca, and it was usual among pagan writers to apply the term in various senses to princes and warriors; see Grotius, in loc. The common interpretation here has been, that this refers to Nero, and there is no improbability in the interpretation. Still, it is quite as natural to suppose that the punishment which had been appointed for him, or to which he would have been subjected, was to be thrown to lions, and that in some way, now unknown to us, he had been delivered from it. Paul attributes his deliverance entirely to the Lord - but what instrumental agency there may have been, he does not specify. It seems probable that it was his own defense; that he was enabled to plead his own cause with so much ability that he found favor even with the Roman emperor, and was discharged. If it had been through the help of a friend at court, it is hardly to be supposed that he would not have mentioned the name of him to whom he owed his deliverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: the Lord: Psa 37:39, Psa 37:40, Psa 109:31; Jer 15:20, Jer 15:21, Jer 20:10, Jer 20:11; Mat 10:19; Act 18:9, Act 18:10; Act 23:11, Act 27:23, Act 27:24
strengthened: Isa 41:10, Isa 41:14; Co2 12:9
by: Luk 21:15; Act 9:15, Act 26:17, Act 26:18; Rom 16:25, Rom 16:26; Eph 3:8; Phi 1:12-14
and I: Psa 22:21; Pro 20:2, Pro 28:15; Jer 2:30; Dan 6:22, Dan 6:27; Heb 11:33; Pe1 5:8; Pe2 2:9
Geneva 1599
Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the (e) lion.
(e) Of Nero.
John Gill
Notwithstanding the Lord stood with me,.... Either personally appearing to him, as in Acts 23:11 or by the ministry of an angel, Acts 27:23 or else by granting him his gracious presence, which was what Christ had not when he was forsaken by his disciples: the presence of God or Christ is more than all friends whatever, and is often enjoyed by the believer, when they drop him; and is a bulwark against all enemies and fears of them; if God is with him, and on his side, though friends fail, and enemies rage, he has nothing to fear:
and strengthened me; inwardly with strength in his soul, with might in his inward man, unto all longsuffering with joyfulness: he was weak in himself, and could do nothing without Christ; Christ was his strength, in him it lay, and to him he looked for it; of which he often had experience, and now afresh; he strengthened him to plead his own cause, to make his defence without fear; he gave him presence of mind, boldness, courage, and intrepidity, freedom of thought and expression; and put it into his heart what he should say, and gave him a mouth and wisdom, which his adversaries could not resist. All which he takes notice of with thankfulness, admiring the divine goodness to him, and taking nothing to himself: and the end of this was,
that by me the preaching might be fully known; that is, that the doctrine of the Gospel, preached by him, might be made fully known by him; as to the author and original of it, to be of God, and not of men; and as to the matter of it, to be spiritual, and not concerning the things of the world; and as to the effects and consequences of it, to have no tendency to raise sedition and disturbances in commonwealths, but, on the contrary, promote peace and love:
and that all the Gentiles might hear; in Caesar's palace, or in the courts of judicature at Rome, and all over Rome, and from thence in other parts of the empire, what a Gospel it was that was preached by the apostle; and if not by his personal ministry, at least by his epistles he afterwards wrote in prison: however, the effect of his defence, the Lord being with him, and strengthening him, was his deliverance:
and I was delivered out of the mouth of the lion; from death he was threatened with, which, like a lion, gaped upon him to devour him; or from Satan the roaring lion, who desired to have had him, and sought to have intimidated him, and brought him to have denied his Lord, to have deserted his cause, and blasphemed his name; or else from Nero the Roman emperor, so called from his power and fierceness. So Tiberius is called by Marsyas, Agrippa's freeman, when he brought the news of his death to his master (g); and Ahasuerus by Esther (h); and Nero himself is called a civil beast by Apollonius Tyanaeus (i); though some think that not Nero, but Helius, whom he had appointed governor in his room, he being at this time in Greece, is here meant, before whom Paul was tried, and out of whose hands he was delivered.
(g) Joseph. Antiqu. l. 18. c. 7. sect. 10. (h) Apocryph.
"Give me eloquent speech in my mouth before the lion: turn his heart to hate him that fighteth against us, that there may be an end of him, and of all that are likeminded to him:'' (Esther 14:13)
(i) Philostrat. Vit. Apollon. l. 4. c. 12.
John Wesley
The preaching - The gospel which we preach.
Robert Jamieson, A. R. Fausset and David Brown
the Lord--the more because men deserted me.
stood with me--stronger than "came forward with me" (Greek, Ti2 4:16).
strengthened--Greek, "put strength in me."
by me--"through me"; through my means. One single occasion is often of the greatest moment.
the preaching--"the Gospel proclamation."
might be fully known--might be fully made (see on Ti2 4:5).
that all the Gentiles--present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world.
I was delivered out of the mouth of the lion--namely, Satan, the roaring, devouring lion (Lk 22:31; 1Pet 5:8). I was prevented falling into his snare (Ti2 2:26; Ps 22:21; 2Pet 2:9); Ti2 4:18 agrees with this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear death (Ti2 4:6-8), but deliverance from the temptation, through fear, to deny His Lord: so ALFORD.
4:184:18: Փրկեսցէ՛ զիս Տէր յամենայն գործոց չարեաց, եւ զերծուսցէ՛ զիս յարքայութիւն իւր որ յերկինս է, որում փա՛ռք յաւիտեանս յաւիտենից. ամէն[5024]։ [5024] Ոմանք. Եւ փրկեսցէ... գործոց չարաց։
18 Տէրն ինձ կ’ազատի բոլոր չար գործերից եւ կը հասցնի իր երկնային արքայութեանը. նրան փառք յաւիտեանս յաւիտենից: Ամէն:
18 Տէրը ամէն չար գործէ պիտի ազատէ զիս եւ ապահովութեամբ իր երկնային թագաւորութեանը պիտի հասցնէ։ Իրեն փառք յաւիտեանս յաւիտենից։ Ամէն։
Փրկեսցէ զիս Տէր յամենայն գործոց չարաց, եւ զերծուսցէ զիս յարքայութիւն իւր որ յերկինս է, որում փառք յաւիտեանս յաւիտենից: Ամէն:

4:18: Փրկեսցէ՛ զիս Տէր յամենայն գործոց չարեաց, եւ զերծուսցէ՛ զիս յարքայութիւն իւր որ յերկինս է, որում փա՛ռք յաւիտեանս յաւիտենից. ամէն[5024]։
[5024] Ոմանք. Եւ փրկեսցէ... գործոց չարաց։
18 Տէրն ինձ կ’ազատի բոլոր չար գործերից եւ կը հասցնի իր երկնային արքայութեանը. նրան փառք յաւիտեանս յաւիտենից: Ամէն:
18 Տէրը ամէն չար գործէ պիտի ազատէ զիս եւ ապահովութեամբ իր երկնային թագաւորութեանը պիտի հասցնէ։ Իրեն փառք յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: И избавит меня Господь от всякого злого дела и сохранит для Своего Небесного Царства, Ему слава во веки веков. Аминь.
4:18  ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
4:18. ῥύσεταί ( It-shall-tract ) με (to-me,"ὁ (the-one) κύριος (Authority-belonged,"ἀπὸ (off) παντὸς (of-all) ἔργου (of-a-work) πονηροῦ (of-en-necessitated) καὶ (and) σώσει (it-shall-save) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) αὐτοῦ (of-it) τὴν (to-the-one) ἐπουράνιον: (to-upon-sky-belonged) ᾧ (unto-which) ἡ (the-one) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων, (of-ages,"ἀμήν. (amen)
4:18. liberabit me Dominus ab omni opere malo et salvum faciet in regnum suum caeleste cui gloria in saecula saeculorum amenThe Lord hath delivered me from every evil work and will preserve me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.
18. The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom: to whom the glory for ever and ever. Amen.
4:18. The Lord has freed me from every evil work, and he will accomplish salvation by his heavenly kingdom. To him be glory forever and ever. Amen.
4:18. And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly kingdom: to whom [be] glory for ever and ever. Amen.
And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly kingdom: to whom [be] glory for ever and ever. Amen:

18: И избавит меня Господь от всякого злого дела и сохранит для Своего Небесного Царства, Ему слава во веки веков. Аминь.
4:18  ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
4:18. liberabit me Dominus ab omni opere malo et salvum faciet in regnum suum caeleste cui gloria in saecula saeculorum amen
The Lord hath delivered me from every evil work and will preserve me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.
4:18. The Lord has freed me from every evil work, and he will accomplish salvation by his heavenly kingdom. To him be glory forever and ever. Amen.
4:18. And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly kingdom: to whom [be] glory for ever and ever. Amen.
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
4:18: And the Lord shall deliver me from every evil work - None of the evil designs formed against me to make me unfaithful or unsteady, to cause me to save my life at the expense of faith and a good conscience, shall succeed; my life may go, but he will preserve me unto his heavenly kingdom. A continuance on earth the apostle expects not; but he has glory full in view, and therefore he gives God glory for what he had done, and for what he had promised to do.
Albert Barnes: Notes on the Bible - 1834
4:18: And the Lord shall deliver me from every evil work - He does not say from "death," for he expected now to die; see Ti2 4:6. But he was assured that God would keep him from shrinking from death when the hour approached; from apostasy, and from the manifestation of an improper spirit when he came to die.
And will preserve me unto his heavenly kingdom - So keep me from evil that I shall reach his heavenly kingdom; see Ti2 4:8.
To whom be glory foRev_er and ever - Paul was accustomed to introduce a doxology in his writings when his heart was full (compare Rom 9:5), and in no place could it be more appropriate than here, when he had the fullest confidence that he was soon to be brought to heaven. If man is ever disposed to ascribe glory to God, it is on such an occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: deliver: Gen 48:16; Sa1 25:39; Ch1 4:10; Psa 121:7; Mat 6:13; Luk 11:4; Joh 17:15; Co1 10:13; Co2 1:10; Th2 3:3
and will: Ti2 1:12; Psa 37:28, Psa 73:24, Psa 92:10; Mat 13:43, Mat 25:34; Luk 12:32, Luk 22:29; Joh 10:28-30; Th1 5:23; Jam 2:5; Pe1 1:5; Jde 1:1, Jde 1:24
to whom: Rom 11:36, Rom 16:27; Gal 1:5; Ti1 1:17, Ti1 6:16; Heb 13:21; Pe1 5:11; Jde 1:25
Geneva 1599
And the Lord shall deliver me from every (f) evil work, and will preserve [me] unto his (g) heavenly kingdom: to whom [be] glory for ever and ever. Amen.
(f) Preserve me pure from committing anything unworthy of my apostleship.
(g) To make me partaker of his kingdom.
John Gill
And the Lord shall deliver me from every evil work,.... From wicked and unreasonable men, and all their attempts upon him, and from all afflictions by them; not but that he expected afflictions as long as he was in the world, but he knew that God would support him under them; and in his own time and way deliver out of them; and at last entirely by death, when he should be no more attended with them; and from all the temptations of Satan, and his evil designs upon him, and from sin and iniquity; not that he expected to live free of Satan's temptations, or without sin, but he believed that he should be kept from sinking under the former, and from being under the dominion of the latter; and should not be left to deny his Lord, desert his cause, blaspheme his name, and apostatize from him:
and will preserve me unto his heavenly kingdom, the ultimate glory and happiness of the saints in heaven; so called, both because of its nature and place, and to distinguish it from the church, which is Christ's kingdom in this world, though it is not of it; and from his personal reign with his saints on earth, for the space of a thousand years; whereas this will be for ever: and unto this the apostle believed he should be preserved, as all the saints will be, notwithstanding the persecutions of the world, the temptations of Satan, and their own corruptions; for they are secured in an everlasting covenant, and in the hands of Christ; and have not only angels to encamp about them, and salvation, as walls and bulwarks to them, but God himself is a wall of fire around them, and they are kept by his power unto salvation: and besides, this heavenly kingdom is prepared for them, and given to them; they are chosen to be heirs and possessors of it; they are called unto it, and Christ is gone to receive it in their name, to prepare it for them, and will come again and introduce them into it:
to whom be glory for ever and ever, Amen: of the present deliverance, and of all others he had, or should receive, as well as of the provision of the heavenly kingdom for him, and of his preservation to it.
John Wesley
And the Lord will deliver me from every evil work - Which is far more than delivering me from death. Yea, and, over and above, preserve me unto his heavenly kingdom - Far better than that of Nero.
Robert Jamieson, A. R. Fausset and David Brown
And the Lord shall, &c.--Hope draws its conclusions from the past to the future [BENGEL].
will preserve me--literally, "will save" (Ps 22:21), "will bring me safe to." Jesus is the Lord and the Deliverer (Phil 3:20; Th1 1:10): He saves from evil; He gives good things.
heavenly kingdom--Greek, "His kingdom which is a heavenly one."
to whom, &c.--Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [BENGEL].
4:194:19: Ողջո՛յն տաջիր Պրիսկեա՛յ եւ Ակիւղեայ, եւ Ոնիսիփորայ տանն[5025]։ [5025] Բազումք. Եւ Ոնեսիփորայ։
19 Ողջունի՛ր Պրիսկային եւ Ակիւղասին. նաեւ՝ Օնեսիփորոսի ընտանիքին:
19 Բարեւ տուր Պրիսկէին եւ Ակիւղասին ու Ոնեսիփորոսին տանը։
Ողջոյն տաջիր Պրիսկեայ եւ Ակիւղեայ եւ Ոնեսիփորայ տանն:

4:19: Ողջո՛յն տաջիր Պրիսկեա՛յ եւ Ակիւղեայ, եւ Ոնիսիփորայ տանն[5025]։
[5025] Բազումք. Եւ Ոնեսիփորայ։
19 Ողջունի՛ր Պրիսկային եւ Ակիւղասին. նաեւ՝ Օնեսիփորոսի ընտանիքին:
19 Բարեւ տուր Պրիսկէին եւ Ակիւղասին ու Ոնեսիփորոսին տանը։
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4:1919: Приветствуй Прискиллу и Акилу и дом Онисифоров.
4:19  ἄσπασαι πρίσκαν καὶ ἀκύλαν καὶ τὸν ὀνησιφόρου οἶκον.
4:19. Ἄσπασαι ( Thou-should-have-drawn-along-to ) Πρίσκαν (to-a-Priska) καὶ (and) Ἀκύλαν (to-an-Akulas) καὶ (and) τὸν (to-the-one) Ὀνησιφόρου (of-an-Onesiforos) οἶκον. (to-a-house)
4:19. saluta Priscam et Aquilam et Onesifori domumSalute Prisca, and Aquila and the household of Onesiphorus.
19. Salute Prisca and Aquila, and the house of Onesiphorus.
4:19. Greet Prisca, and Aquila, and the household of Onesiphorus.
4:19. Salute Prisca and Aquila, and the household of Onesiphorus.
Salute Prisca and Aquila, and the household of Onesiphorus:

19: Приветствуй Прискиллу и Акилу и дом Онисифоров.
4:19  ἄσπασαι πρίσκαν καὶ ἀκύλαν καὶ τὸν ὀνησιφόρου οἶκον.
4:19. saluta Priscam et Aquilam et Onesifori domum
Salute Prisca, and Aquila and the household of Onesiphorus.
4:19. Greet Prisca, and Aquila, and the household of Onesiphorus.
4:19. Salute Prisca and Aquila, and the household of Onesiphorus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Прискиллу и Акилу - см. Деян XVIII:2: и 18: Рим XVI:3.

Дом Онисифоров - см. I:16: и cл.
Adam Clarke: Commentary on the Bible - 1831
4:19: Salute Prisca and Aquila - Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned Act 18:18, Act 18:26.
The household of Onesiphorus - See Ti2 1:16. Onesiphorus was probably at this time dead: his family still remained at Ephesus.
Albert Barnes: Notes on the Bible - 1834
4:19: Salute Prisca and Aquila - Prisca, or Priscilla, was the wife of Aquila, though her name is sometimes mentioned first. In regard to their history, see the notes at Rom 16:3. They were at Rome when Paul wrote his Epistle to the Romans, but afterward went into Asia Minor, which was the native place of Aquila Act 18:2, and where they probably died.
And the household of Onesiphorus; - see the notes on Ti2 1:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Prisca: Act 18:2, Act 18:18, Act 18:26; Rom 16:3, Rom 16:4; Co1 16:19, Priscilla
the: Ti2 1:16-18
John Gill
Salute Prisca and Aquila,.... The same with Priscilla and Aquila: and so the Complutensian edition, and some copies, read here; who were of the same occupation with the apostle, and with whom he wrought at Corinth, and whom he left at Ephesus; and who seem by this salutation to have continued there, Acts 18:2.
And the household of Onesiphorus: who also lived at Ephesus, and whose kindness to the apostle, when he was at Rome, is before mentioned, Ti2 1:16.
Robert Jamieson, A. R. Fausset and David Brown
Prisca and Aquila-- (Acts 18:2-3; Rom 16:3-4; 1Cor 16:19, written from Ephesus, where therefore Aquila and Priscilla must then have been).
household of Onesiphorus--If he were dead at the time, the "household" would not have been called "the household of Onesiphorus." He was probably absent (see on Ti2 1:16).
4:204:20: Երաստոս մնաց ՚ի Կորնթոս. զՏրոփիմոս թողի՛ ՚ի Մելիտոս հիւանդագին։
20 Երաստոսը մնաց Կորնթոսում: Տրոփիմոսին հիւանդ վիճակում թողեցի Մելիտոսում:
20 Երաստոս Կորնթոսի մէջ մնաց եւ Տրոփիմոսը Մելիտոսի մէջ թողուցի հիւանդացած։
Երաստոս մնաց ի Կորնթոս. զՏրոփիմոս թողի ի Մելիտոս հիւանդագին:

4:20: Երաստոս մնաց ՚ի Կորնթոս. զՏրոփիմոս թողի՛ ՚ի Մելիտոս հիւանդագին։
20 Երաստոսը մնաց Կորնթոսում: Տրոփիմոսին հիւանդ վիճակում թողեցի Մելիտոսում:
20 Երաստոս Կորնթոսի մէջ մնաց եւ Տրոփիմոսը Մելիտոսի մէջ թողուցի հիւանդացած։
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4:2020: Ераст остался в Коринфе; Трофима же я оставил больного в Милите.
4:20  ἔραστος ἔμεινεν ἐν κορίνθῳ, τρόφιμον δὲ ἀπέλιπον ἐν μιλήτῳ ἀσθενοῦντα.
4:20. Ἔραστος (An-Erastos) ἔμεινεν (it-stayed) ἐν (in) Κορίνθῳ, (unto-a-Korinthos) Τρόφιμον (to-a-Trofimos) δὲ (moreover) ἀπέλειπον (I-was-remaindering-off) ἐν (in) Μιλήτῳ (unto-a-Miletos) ἀσθενοῦντα. (to-un-vigoring-unto)
4:20. Erastus remansit Corinthi Trophimum autem reliqui infirmum MiletiErastus remained at Corinth. And Trophimus I left sick at Miletus.
20. Erastus abode at Corinth: but Trophimus I left at Miletus sick.
4:20. Erastus remained at Corinth. And Trophimus I left sick at Miletus.
4:20. Erastus abode at Corinth: but Trophimus have I left at Miletum sick.
Erastus abode at Corinth: but Trophimus have I left at Miletum sick:

20: Ераст остался в Коринфе; Трофима же я оставил больного в Милите.
4:20  ἔραστος ἔμεινεν ἐν κορίνθῳ, τρόφιμον δὲ ἀπέλιπον ἐν μιλήτῳ ἀσθενοῦντα.
4:20. Erastus remansit Corinthi Trophimum autem reliqui infirmum Mileti
Erastus remained at Corinth. And Trophimus I left sick at Miletus.
4:20. Erastus remained at Corinth. And Trophimus I left sick at Miletus.
4:20. Erastus abode at Corinth: but Trophimus have I left at Miletum sick.
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
20: Ераст ср. Рим XVI:23.

Трофим - см. Деян 20:4: и 21:29.
Adam Clarke: Commentary on the Bible - 1831
4:20: Erastus abode at Corinth - He was treasurer of that city, as we learn from Rom 16:23 (note). The apostle had sent him and Timothy on a mission to Macedonia, Act 19:22, whence it is probable he returned to Corinth, and there became finally settled.
Trophimus have I left at Miletum sick - Even the apostles could not work miracles when they pleased; that power was but rarely given, and that for very special purposes. Trophimus was an Ephesian. See Act 20:4, and the note there.
Miletus was a maritime town of Ionia, not far from Ephesus; but there was another Miletus, in Crete, which some learned men think to be intended here. It appears that St. Paul went from Macedonia to Corinth, where he left Erastus; from Corinth he proceeded to Troas, where he lodged with Carpus: from Troas he went to Ephesus, where he visited Timothy; from Ephesus he went to Miletus, where he left Trophimus sick; and having embarked at Miletus, he went by sea to Rome. See Calmet. It is most likely, therefore, that the Miletus of Ionia is the place intended.
Albert Barnes: Notes on the Bible - 1834
4:20: Erastus - see the notes on Rom 16:23.
Abode at Corinth - This was his home, where he filled an important office; see the notes at Rom 16:23. It would seem that when Paul went to Rome, there was some expectation that he would accompany him, but that reasons had occurred for his remaining in Corinth. His doing so is referred to without blame.
But Trophimus - see Act 20:4. He was a native of Asia Minor.
Have I left at Miletum sick - Probably he designed to accompany him to Rome, as he had been often with him in his journeys. On the situation of Miletus, or Miletum, see the notes on Act 20:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Erastus: Act 19:22; Rom 16:23
Trophimus: Act 20:4, Act 21:29
Miletum: Act 20:15, Act 20:17, Miletus
sick: Phi 2:26, Phi 2:27
John Gill
Erastus abode at Corinth,.... He was chamberlain of that city, Rom 16:23 who being sent along with Timothy into Macedonia, Acts 19:22 very probably went from thence into Achaia, to Corinth, his native place, where he stayed.
But Trophimus have I left at Miletum sick. Trophimus was an Asian, of the city of Ephesus, the same that is spoken of in Acts 20:4. Some say he suffered martyrdom the same day the Apostle Paul did; but others say, that after that time he was bishop of Arles in France. This man went with the apostle into Asia, and from thence to Jerusalem, and came along with him in his voyage to Rome, but falling sick by the way, was left at Miletum. Some, instead of Miletum, would read Melita, that being the island Paul, and the ship's company, escaped to, when they were shipwrecked, Acts 28:1 here it is supposed Trophimus was left sick. Others have observed, that there was a city called Miletus in the island of Crete, under which Paul sailed, Acts 27:7, see footnote (j), and is the place intended; but there is no need to suppose either of these; no doubt Miletum, near to Ephesus, is meant; and as the apostle sailed by the coast of Asia, Acts 27:7, on which shore Miletum was, there is no difficulty in supposing him put ashore there. The Alexandrian copy reads "Melotus".
(j) Plin. l. 4. c. 12.
John Wesley
When I came on, Erastus abode at Corinth - Being chamberlain of the city, Rom 16:23. But Trophimus I have left sick - Not having power (as neither had any of the apostles) to work miracles when he pleased, but only when God pleased.
Robert Jamieson, A. R. Fausset and David Brown
In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Acts 19:22, possibly the same Erastus as in Rom 16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (Rom 16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on Acts 20:4; Acts 21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (Ti2 4:19), and he desires Timothy to salute them: so also Onesiphorus' household (Ti2 1:18). Paul had not the power of healing at will (Acts 19:12), but as the Lord allowed him.
4:214:21: Փութասջի՛ր յառաջ քան զձմեռն գալ։ Ողջո՛յն տան քեզ Եւբուղոս եւ Պուդէս եւ Ղինոս եւ Կղաւդիա, եւ եղբարք ամենեքեան[5026]։ [5026] Յոմանս պակասի. Կղաւդիս, եւ եղբարք ա՛՛։
21 Աշխատի՛ր գալ նախքան ձմեռը: Քեզ ողջունում են Եբուղոսը, Պուդէսը, Ղինոսը, Կլոդիան ու բոլոր եղբայրները:
21 Ջանք ըրէ ձմեռէն առաջ գալ։ Բարեւ կ’ընեն քեզի Եւբուղոսն ու Պուդէսը եւ Լինոսն ու Կղօդիան եւ բոլոր եղբայրները։
Փութասջիր յառաջ քան զձմեռն գալ: Ողջոյն տան քեզ Եբուղոս եւ Պուդէս եւ Ղինոս եւ Կղաւդիա եւ եղբարք ամենեքեան:

4:21: Փութասջի՛ր յառաջ քան զձմեռն գալ։ Ողջո՛յն տան քեզ Եւբուղոս եւ Պուդէս եւ Ղինոս եւ Կղաւդիա, եւ եղբարք ամենեքեան[5026]։
[5026] Յոմանս պակասի. Կղաւդիս, եւ եղբարք ա՛՛։
21 Աշխատի՛ր գալ նախքան ձմեռը: Քեզ ողջունում են Եբուղոսը, Պուդէսը, Ղինոսը, Կլոդիան ու բոլոր եղբայրները:
21 Ջանք ըրէ ձմեռէն առաջ գալ։ Բարեւ կ’ընեն քեզի Եւբուղոսն ու Պուդէսը եւ Լինոսն ու Կղօդիան եւ բոլոր եղբայրները։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Постарайся придти до зимы. Приветствуют тебя Еввул, и Пуд, и Лин, и Клавдия, и все братия.
4:21  σπούδασον πρὸ χειμῶνος ἐλθεῖν. ἀσπάζεταί σε εὔβουλος καὶ πούδης καὶ λίνος καὶ κλαυδία καὶ οἱ ἀδελφοὶ πάντες.
4:21. Σπούδασον (Thou-should-have-hastened-to) πρὸ (before) χειμῶνος (of-a-pour-belonging) ἐλθεῖν. (to-have-had-came) Ἀσπάζεταί ( It-draweth-along-to ) σε (to-thee,"Εὔβουλος (a-Euboulos) καὶ (and) Πούδης (a-Poudes) καὶ (and) Λίνος (a-Linos) καὶ (and) Κλαυδία (a-Klaudia) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) [ πάντες ]. "[ all ]."
4:21. festina ante hiemem venire salutat te Eubulus et Pudens et Linus et Claudia et fratres omnesMake haste to come before winter. Eubulus and Pudens and Linus and Claudia and all the brethren, salute thee.
21. Do thy diligence to come before winter. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
4:21. Hurry to arrive before winter. Eubulus, and Pudens, and Linus, and Claudia, and all the brothers greet you.
4:21. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren:

21: Постарайся придти до зимы. Приветствуют тебя Еввул, и Пуд, и Лин, и Клавдия, и все братия.
4:21  σπούδασον πρὸ χειμῶνος ἐλθεῖν. ἀσπάζεταί σε εὔβουλος καὶ πούδης καὶ λίνος καὶ κλαυδία καὶ οἱ ἀδελφοὶ πάντες.
4:21. festina ante hiemem venire salutat te Eubulus et Pudens et Linus et Claudia et fratres omnes
Make haste to come before winter. Eubulus and Pudens and Linus and Claudia and all the brethren, salute thee.
4:21. Hurry to arrive before winter. Eubulus, and Pudens, and Linus, and Claudia, and all the brothers greet you.
4:21. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Здесь перечисленные лица неизвестны из других источников. О Лине только святой Ириней (Против ересей III:3) сообщает, что он был после Павла епископом в Риме.
Adam Clarke: Commentary on the Bible - 1831
4:21: Come before winter -
1. Because the apostle's time was short and uncertain.
2. Because sailing in those seas was very dangerous in winter. Whether Timothy saw the apostle before he was martyred is not known.
Eubulus - This person is nowhere else mentioned in the New Testament.
Pudens - Of this person we have traditions and legends, but nothing certain. The Catholics make him bishop of Rome.
Linus - He also is made, by the same persons, bishop of Rome; but there is no sufficient ground for these pretensions.
Claudia - Supposed to be the wife of Pudens. Some think she was a British lady, converted by St. Paul; and that she was the first that brought the Gospel to Britain.
All the brethren - All the Christians, of whom there were many at Rome; though of Paul's companions in travel, only Luke remained there.
Albert Barnes: Notes on the Bible - 1834
4:21: Do thy diligence; - Ti2 4:9.
To come before winter - Probably because of the dangers of the navigation then, and because the circumstances of the apostle were such as to demand the presence of a friend.
Eubulus, ... - These names are of common occurrence in the works of the classic writers, but of the persons here referred to we know nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: thy: Ti2 4:9, Ti2 4:13, Ti2 1:4
and all: Rom 16:21-23; Co1 16:20; Co2 13:13; Phi 4:22; Jo2 1:13; Jo3 1:14
John Gill
Do thy diligence to come before winter,.... When travelling would not be so safe and comfortable: the apostle consults Timothy's good, as well as his own advantage.
Eubulus greeteth thee. Eusebius (k) makes mention of one of this name of Manganaea, who suffered martyrdom with one Adrian at Caesarea; but he cannot be thought to be the same with this, since he suffered in the times of Dioclesian.
And Pudens, and Linus, and Claudia; the first of these is said to be a person of note at Rome, and of the senatorial order, and the father of two pious virgins, Praxis and Pudentiana. He is put among the seventy disciples; See Gill on Lk 10:1. Mention is made by Pliny the younger (l), of Servilius Pudens, a Roman; and Martial, a poet of those times, speaks (m) of the marriage of Pudens and Claudia, and of Aulus Pudens. Linus is said to be the first bishop of Rome after the martyrdom of Peter and Paul (n). Though some will have it, that he was bishop of Rome in the time of Peter, and that he and one Cletus were co-pastors with Peter; and Platina, who wrote the "Lives of the Popes", first makes Peter to consecrate Clement his successor, and to commend the chair, and the church of God, to him, and yet afterwards places Linus, and not Clement, as his immediate successor; yea, puts Cletus also before Clement; so much are the Papists at a loss about, and so little account can they give of the boasted succession of their popes from Peter, that they are not agreed about his immediate successor. This Linus is said to be born at Volterra in Tuscany, and to be of the family of the Moors, whose father was one Herculaneus, who sent him at twenty two years of age to Rome, for the sake of his studies; at which time, as is pretended, Peter came thither, by whom he was converted, and with whom he continued as a fellow helper in the Gospel. He is moreover said to be bishop of Rome ten years, (Platina says eleven,) three months, and twelve days, and to have suffered martyrdom under Saturninus the consul, whose daughter he had delivered from a diabolical possession, and was buried in the Vatican. He is reckoned among the seventy disciples of Christ, but very wrongly; See Gill on Lk 10:1. The name is a Latin one, and is often mentioned by Martial the poet. And Claudia is the name of a woman, very likely of considerable note. Some think she was the wife of Pudens, the same Martial speaks of, and is said to be a Briton.
And all the brethren: that is, of the church of Rome, these all sent greeting to Timothy.
(k) Eccl. Hist. l. 8. de Martyr. Palestin. c. 11. (l) L. 10. ep. 10. (m) Epigram. l. 4. ep. 10. 23. 1. 6. ep. 45. l. 7. ep. 10. (n) Iren. adv. Haeres. l. 3. c. 3. Euseb. Ec. Hist. l. 3. c. 2, 4. & l. 5. c. 6.
Robert Jamieson, A. R. Fausset and David Brown
before winter--when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (Ti2 4:13).
Pudens . . . Claudia--afterwards husband and wife (according to MARTIAL [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina. TACITUS [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions, A.D. 57 [TACITUS, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare Rom 16:13, Rufus, a Christian). Pudens in MARTIAL and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons.
Linus--put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says CLEMENT, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.
4:224:22: Տէր Յիսուս Քրիստոս ընդ ոգւոյդ քում։ Շնո՛րհք ընդ քեզ[5027]։Առ Տիմոթէոս երկրորդ թուղթ, որ էր Եփեսացւոց եկեղեցւոյն եպիսկոպոս առաջին ձեռնադրեալ. գրեցաւ ՚ի Հռովմէ՝ յորժամ երկրորդ անգամ եկաց յատենի Պաւղոս առաջի Ներոնի կայսեր Հռոմայ։ Տունք ճհ̃[5028]։ [5027] Ոսկան յաւելու. Ընդ քեզ. ամէն[5028] ՚Ի վախճանի ոմանք. Առաջին ձեռնադրեալ եպիսկոպոս... կաց յատե՛՛... կայսեր Հոռոմոց։
22 Տէր Յիսուս Քրիստոս լինի քո հոգու հետ: Աստծու շնորհը քեզ հետ:
22 Տէր Յիսուս Քրիստոս քու հոգիիդ հետ ըլլայ։ Շնորհքը ձեզի հետ։ Ամէն։
Տէր Յիսուս Քրիստոս ընդ ոգւոյդ քում: Շնորհք ընդ քեզ:[12] Առ Տիմոթէոս երկրորդ թուղթ, որ էր Եփեսացւոց եկեղեցւոյն եպիսկոպոս առաջին ձեռնադրեալ, գրեցաւ ի Հռովմէ, յորժամ երկրորդ անգամ եկաց յատենի Պաւղոս առաջի Ներոնի կայսեր Հռովմայ:

4:22: Տէր Յիսուս Քրիստոս ընդ ոգւոյդ քում։ Շնո՛րհք ընդ քեզ[5027]։

Առ Տիմոթէոս երկրորդ թուղթ, որ էր Եփեսացւոց եկեղեցւոյն եպիսկոպոս առաջին ձեռնադրեալ. գրեցաւ ՚ի Հռովմէ՝ յորժամ երկրորդ անգամ եկաց յատենի Պաւղոս առաջի Ներոնի կայսեր Հռոմայ։ Տունք ճհ̃[5028]։
[5027] Ոսկան յաւելու. Ընդ քեզ. ամէն
[5028] ՚Ի վախճանի ոմանք. Առաջին ձեռնադրեալ եպիսկոպոս... կաց յատե՛՛... կայսեր Հոռոմոց։
22 Տէր Յիսուս Քրիստոս լինի քո հոգու հետ: Աստծու շնորհը քեզ հետ:
22 Տէր Յիսուս Քրիստոս քու հոգիիդ հետ ըլլայ։ Շնորհքը ձեզի հետ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Господь Иисус Христос со духом твоим. Благодать с вами. Аминь.
4:22  ὁ κύριος μετὰ τοῦ πνεύματός σου. ἡ χάρις μεθ᾽ ὑμῶν.
4:22. Ὁ (The-one) κύριος (Authority-belonged) μετὰ (with) τοῦ (of-the-one) πνεύματός (of-a-currenting-to) σου. (of-thee) ἡ (The-one) χάρις (a-granting) μεθ' (with) ὑμῶν. (of-ye)
4:22. Dominus Iesus cum spiritu tuo gratia nobiscum amenThe Lord Jesus Christ be with thy spirit. Grace be with you. Amen.
22. The Lord be with thy spirit. Grace be with you.
4:22. May the Lord Jesus Christ be with your spirit. May grace be with you. Amen.
4:22. The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen.
The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen. < The second [epistle] unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time:

22: Господь Иисус Христос со духом твоим. Благодать с вами. Аминь.
4:22  ὁ κύριος μετὰ τοῦ πνεύματός σου. ἡ χάρις μεθ᾽ ὑμῶν.
4:22. Dominus Iesus cum spiritu tuo gratia nobiscum amen
The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.
4:22. May the Lord Jesus Christ be with your spirit. May grace be with you. Amen.
4:22. The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:22: The Lord Jesus Christ be with thy spirit - This is a prayer addressed to Christ by one of the most eminent of his apostles; another proof of the untruth of the assertion, that prayer is never offered to Christ in the New Testament. He prays that Christ may be with his spirit, enlightening, strengthening, and confirming it to the end.
Grace be with you - These words show that the epistle was addressed to the whole Church, and that it is not to be considered of a private nature.
Amen - Omitted by ACFG and some others. See the note on this word at the end of the preceding epistle (note).
The principal subscriptions, both in the versions and MSS., are the following: -
The Second Epistle to Timothy was written from Rome. - Syriac.
To the man Timothy. - Aethiopic,
Nothing in the Vulgate.
End of the epistle; it was written from the city of Rome when Timothy had been constituted bishop over Ephesus; and when Paul had stood the second time in the presence of Nero Caesar, the Roman emperor. Praise to the Lord of glory, perpetual, perennial, and eternal! Amen, Amen, Amen. - Arabic.
The Second Epistle to Timothy is ended, who was the first bishop of the Church of Ephesus. It was written from Rome when Paul had stood the second time before Nero, the Roman emperor. - Philoxenian Syriac.
Written from Rome, and sent by Onesimus. - Coptic.
The MSS. are also various: -
The Second Epistle to Timothy is finished; that to Titus begins.
The second to Timothy, written from Laodicea. - Codex Alexandrinus.
The Second Epistle of Paul the Apostle to Timothy, ordained the first bishop of the Church of the Ephesians, was written from Rome when Paul was brought the second time before Nero Caesar. - Common Greek Text.
There are other slighter differences in the MSS., but they are unworthy of note.
That the epistle was written from Rome, about the year 65 or 66, and a little before St. Paul's martyrdom, is the general opinion of learned men. See the preface.
The reader has already been apprized that this is most probably the last epistle the apostle ever wrote; and it is impossible to see him in a more advantageous point of view than he now appears, standing on the verge of eternity, full of God, and strongly anticipating an eternity of glory. For farther observations, see the conclusion of the first epistle, (Ti1 6:21 (note))
Albert Barnes: Notes on the Bible - 1834
4:22: The Lord Jesus Christ be with thy spirit; - see Gal 6:18; Rom 15:20. The subscription to this Epistle was not added by Paul himself, nor is there any evidence that it was by an inspired man, and it is of no authority. There is not the slightest evidence that Timothy was "ordained the first bishop of the church of the Ephesians," or that he was a "bishop" there at all. There is no reason to believe that he was even a "pastor" there, in the technical sense; see the notes on Ti1 1:3. Compare the remarks on the subscriptions to the Epistle to the Romans, 1 Corinthians, and especially Titus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: The Lord: Mat 28:20; Rom 16:20; Co2 13:14; Gal 6:18; Plm 1:25
Grace: Rom 1:7; Co1 16:23; Eph 6:24; Col 4:18; Ti1 6:21; Pe1 5:14; Rev 22:21
Next: Titus Chapter 1
John Gill
The Lord Jesus Christ be with thy spirit,.... To counsel and advise in every difficult matter; to comfort under every distress; to supply with all grace in every time of need; and to strengthen and fit for every part and branch of duty.
Grace be with you, Amen: which is the apostle's common salutation in all epistles. The Syriac version renders it, "grace be with thee"; but the Greek copies read in the plural, "with you"; which shows that the epistle was designed for the use of the whole church, as well as of Timothy. The subscription follows, which is not in many ancient copies, and is not to be depended on.
The second epistle unto Timotheus; so far is right; this is certainly the second epistle to Timothy:
ordained the first bishop of the church of the Ephesians: this is omitted in the Syriac version; nor is it likely, much less certain, that he ever was bishop of Ephesus, or ordained as a bishop of any place, but was rather an evangelist, Ti2 4:5,
was written from Rome: this is evident from his being a prisoner when he wrote it, Ti2 1:8. And yet in the Alexandrian copy it is said to be written from Laodicea:
when Paul was brought before Nero the second time; but whether he was before Nero at all is a question, or only before a Roman governor or judge.
Robert Jamieson, A. R. Fausset and David Brown
Grace be with you--plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.