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I recently read Abraham Malherbe’s essay, “The Virtus Feminarum in 1 Timothy 2:9-15” in Renewing Tradition and appreciated it.  He argues for a high degree of literary coherence in this passage and provides significant background for the passage in Greco-Roman philosophical writings.

Given my previous work on the coherence of the Pastorals I was particularly interested in his discussion of coherence.  Malherbe traces the train of thought briefly and concludes that “structurally, the text coheres” (50).  Then the bulk of the essay considers the various ethical ideas in this text arguing that the moral advice contained in it also coheres.  Malherbe also counters Roloff stating, “The two most extended Christological formulations in the Pastoral Epistles … are not mere appendages providing a theological sheen to rather prosaic moralizing” 52).

The bulk of the essay though is a discussion of sophrosyne and related terms in the context of Greco-Roman moral philosophy.  In this Malherbe interacts significantly with Helen North’s Sophrosyne: Self-Knowledge and Restraint in Greek Literature (Amazon.com), which Malherbe calls a “magisterial study” (53)- no small praise from one of the preeminent scholars on Greco-Roman backgrounds!.  The parallels Malherbe cites here are very helpful and will be important for anyone work on the Pastorals (as these terms occur often in these letters beyond the text in the essay title). 

Malherbe does not in this essay get to the question of how this impacts one’s reading of 1 Timothy 2:9-15.  This essay he says is spade work preliminary to exegesis, which he will do in his forthcoming commentary on the Pastorals in the Hermeneia series.

Posted by Ray Van Neste

Our pastor has commenced working through Second Timothy (one of the reasons for my recent jaunt through Second Timothy) and today’s text was 2Ti 1.9-10 (he’d discussed the larger section, 2Ti 1.8-12, last week). But I really don’t see the rationale for splitting this out from the larger unit because it is all one sentence (in the Greek) with components building one upon the other to the crescendo of v. 12. Below is my translation of these verses:

And so do not be ashamed of the testimony about our Lord, or of me his prisoner, but suffer together with me for the gospel according to the power of God, who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace, which has been granted to us in Christ Jesus from times eternal, and now has been revealed through the appearance of our Savior Christ Jesus, who indeed abolished death and brought to light life and immortality through the gospel into which I was appointed herald and apostle and teacher. For this reason I also suffer these things, but I am not ashamed, for I know whom I have believed and I am convinced that he is quite capable to guard my deposit until that day. (2Ti 1.8-12)

On my reading, Paul’s first bit about not being ashamed of the testimony or being ashamed of Paul is an attention-getter that is then immediately trumped. This isn’t about Timothy being ashamed, it is about Paul’s exhortation to Timothy to “suffer together” with him for the gospel. In the underlying Greek, the portion after this initial “but” corrects. Timothy is not to be ashamed of Paul’s suffering (or the gospel for that matter), he is instead to join with Paul in his suffering for the gospel.

From here, Paul gives further information on how Timothy can in his right mind sign up for such suffering: the power of God is what will enable him.

As if that’s not enough, Paul then describes what God has already done: he’s saved them (the start of v. 9). In addition to that, he has called them with a “holy calling”.

But what is the holy calling? Paul explains that too. The holy calling is not one given because they are worthy based on the merit of their own works, they are worthy because God has called them to it. God has his own purpose and his grace will enable him to meet that purpose to which he has called Timothy (and Paul).

But Paul isn’t done; he next has to get in some explanation of how this grace works to enable for the holy calling. The grace has been in place since the foundation of time, only recently revealed in Jesus Christ.

And again, Paul isn’t done.

Note how Paul doesn’t just refer to “Jesus Christ”, but to “our Savior Jesus Christ”. This as well is for a reason, it is so Paul can remind Timothy once again of what Christ did. He abolished death (by his grace saving from eternal death) and brought life. He is the life-bringer. And this was done “through the gospel” (remember that thing Paul initially exhorted Timothy to not be ashamed of?). (this is the end of v. 10)

Still, Paul has more.

This gospel, the accounting of how our Savior provided for our deliverance, is what Paul has been called to proclaim. He is a “herald” (a proclaimer), an apostle and a teacher of the gospel. He proclaims it, he advocates it, he practices it and he teaches it.

Paul continues, “For this reason …”. This is Paul’s justification of his suffering. Paul doesn’t hide his suffering, he embraces it. And he wants Timothy to embrace it too. Again, as when the section started, there is a contrastive “but”: “I also suffer these things, but I am not ashamed …”. This as the same contrast as the beginning of the section, between suffering and being ashamed of the suffering. Paul offers himself as an example to Timothy: “I’m embracing the suffering, you should too.” (an aside: recall 2Ti 1.7, immediately previous to this whole section, where Paul reminds Timothy that “God has not given us a spirit of cowardice, but of power and love and self-discipline”.)

Paul then gives reason for his embracing of the suffering he finds himself in: He knows that the one who saved him will bring him through it until “that day” (which is, in my opinion, an eschatological reference).

The whole section progresses, each clause or phrase expanding some portion of the previous one, making Paul’s case. And it ends up right where it started, advocating the embrace of suffering for the gospel over against being ashamed of the gospel.

From here, Paul will begin to contrast the gospel against the false teaching prevalent in Ephesus, holding up the standard of the gospel. But before then, Paul needs to make the reader aware that there is a choice between the hard way (holding to the gospel and undergoing the suffering which will come) and the easy way (letting go of the gospel and not challenging the false teachers). Paul makes Timothy aware of this choice, encouraging his embrace of the gospel and related suffering, before getting into the ramifications of it.

Also interesting (at least to me) is that throughout this section, Paul is exhorting Timothy to join together with him in this suffering for the gospel; he is not exhorting Timothy to take his place in this suffering. So many times Second Timothy is read as “Paul’s last will and testament” but, at least here, we see that Paul has no hint of wanting to let go of the reins. Timothy is joining together with Paul, he isn’t taking Paul’s place.

Posted by Rick Brannan

I’ve recently taken the time to work through the contents of papyri and uncials dated 5th century and before, from a few different sources. I was pleasantly surprised at the number of MSS witnessing the Pastoral Epistles.

Dates are from NA27 unless otherwise specified.

My sources include:

Comfort & Barrett, The Text of the Earliest Greek New Testament Manuscripts (Amazon.com). [Logos Version]

Tischendorf’s Novum Testamentum Graece, Editio Octavo Critica Maior, prolegomena volume [Logos Version]

NA27 Appendix I, Codices Graeci et Latini in hac editione adhibiti.

Posted by Rick Brannan

I’ve been slowly working through George Wieland’s The Significance of Salvation: A Study of Salvation Language in the Pastoral Epistles, published by Paternoster. It is excellent, and it is likewise an excellent example of how a monograph focused on a topic within a book (or books) of the New Testament can be extremely valuable.

Commentaries can be valuable too, but a focused monograph like Wieland’s can spend its time dealing with a particular subject (this one on the use of salvation language in the Pastorals) without the baggage of everything else a commentary has to handle.

This book lists at $33.99, but until May 27, 2009 you can get it for 50% off (so, $17 + S&H) at Eisenbrauns. If you have $20 in your book budget to spare, you should pick it up.

The Significance of Salvation
A Study of Salvation Language in the Pastoral Epistles
Paternoster Biblical Monographs-PBM
by George M. Wieland
Paternoster Press, 2006
xxii + 344 pages, English
Paper, 6 x 9
ISBN: 1842272578
List Price: $33.99
Your Price: $17.00 (Until May 27, 2009)
www.eisenbrauns.com/item/WIESIGNIF

Posted by Rick Brannan

If you’ve been following my series on Translating Second Timothy, you know that I’ve made it through the epistle. (In less than three months, not bad, huh?)

I’ve gathered all of the posts into one PDF file. Grab it if you’re interested. If you have further interest in the material (specifically in distributing it or publishing it in some way) please contact me for further information.

• SecondTimothyTranslationAndNotes.pdf (402.15 KB)

I’m very interested in any feedback you may have. Feel free to email me at rick at pastoral epistles dot com with any comments, encouragement, criticism or flat-out disagreement.

Posted by Rick Brannan

Today’s “Mondays with Mounce” on Zondervan’s Koinonia blog discusses that ever-confusing verse, 1Ti 2.15. Here’s Mounce’s summary:

The position I take in my commentary [Mounce wrote the WBC volume on the Pastorals (Amazon.com) — RB] is that Paul is talking about how women work out their salvation, in the same sense that Paul says all of us should work out our salvation (σωτηριαν κατεργαζεσθε) with fear and trembling (Phil 2:12). The women were not to listen to what the opponents were teaching, looking for other avenues of how their Christian commitment should show itself, which probably included staying out of marriage (1 Tim 4:3) and hence childbirth. But they were to stay in their marriages and see their God-given privilege of bearing children as something to be enjoyed and treasured.

But whatever your specific interpretation, Paul’s consistent use of σωζω argues for some understanding of spiritual salvation in this passage, and not some other meaning more accurately conveyed by ῥυομαι.

Posted by Rick Brannan

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 4.19-22

¹⁹ Ἄσπασαι
¹⁹ Greet
    Πρίσκαν
    Prisca
    καὶ Ἀκύλαν
    and Aquila
    καὶ τὸν Ὀνησιφόρου οἶκον.
    and the household of Onesiphorus.

²⁰ Ἔραστος ἔμεινεν
²⁰ Erastus remained
    ἐν Κορίνθῳ,
    in Corinth,

Τρόφιμον δὲ ἀπέλιπον
and Trophimus I left
    ἐν Μιλήτῳ
    in Miletus
    ἀσθενοῦντα.
    as he was sick.

²¹ Σπούδασον
²¹ Make every effort
    πρὸ χειμῶνος ἐλθεῖν.
    to come before winter.

Ἀσπάζεταί σε Εὔβουλος
Eubulus greets you,
    καὶ Πούδης
    as do Pudens
    καὶ Λίνος
    and Linus
    καὶ Κλαυδία
    and Claudia
    καὶ οἱ ἀδελφοὶ πάντες.
    and all the brothers.

²² Ὁ κύριος
²² The Lord be
    μετὰ τοῦ πνεύματός σου.
    with your spirit.

ἡ χάρις
Grace be
    μεθʼ ὑμῶν.
    with you all.

Comments

Verse 19

Ἄσπασαι] The whole verse is a greeting, a fairly common phenomenon in Paul’s letters (e.g. Romans 16) and also generally amongst letters found in the papyri (see Francis Xavier J. Exler, A Study in Greek Epistolography: The Form of an Ancient Greek Letter (Amazon.com)). Paul is sending greetings to several parties in Ephesus, instructing Timothy to greet these people in his name.

Πρίσκαν καὶ Ἀκύλαν] Prisca (elsewhere Priscilla) and Aquila, a couple known to Paul as evidenced in other letters (Ro 16.3; 1Co 16.19) and Acts (Acts 18.2, 18, 26).

καὶ τὸν Ὀνησιφόρου οἶκον] Mentioned earlier in 2Ti 1.16.

Verse 20

Ἔραστος ἔμεινεν] “Erastus” is a topical frame; we have a switch from the greetings to Paul’s dispensing of information. This name is mentioned in the greeting section of Romans (Rom 16.23) and also in Acts (Acts 19.22).

ἐν Κορίνθῳ] prepositional phrase, modifying the verb “remained”; Paul is giving Timothy information as to Erastus’ whereabouts.

Τρόφιμον δὲ ἀπέλιπον] The δὲ is developmental; we see a progression of information regarding the location of another person. Trophimus is mentioned in Acts 20.4; 21.29. In Acts 21.29, Trophimus is described as “the Ephesian”; in Acts 20.4 he is associated with Timothy and Tychicus.

ἐν Μιλήτῳ] prepositional phrase, modifying ἀπέλιπον, again giving location.

ἀσθενοῦντα] participial clause, here providing circumstance of Paul’s leaving Trophimus. Modifying the main verb ἀπέλιπον.

Verse 21

Σπούδασον] imperative verb; Paul is shifting from information reporting to a final instruction.

πρὸ χειμῶνος ἐλθεῖν] prepositional phrase, modifying previous verb, giving the time frame in which Timothy is to attempt to come to Paul.

Ἀσπάζεταί σε Εὔβουλος] More greetings. Here, the greetings are sent from Paul to Timothy; these are likely people who also know Timothy or who know of him and/or his task in Ephesus. This whole portion of greetings is curious because earlier Paul had mentioned that only Luke was with him (2Ti 4.11). These could also be people that Paul is in contact with via letter.

καὶ Πούδης καὶ Λίνος καὶ Κλαυδία] As with Eubulus, this is the only mention of these names (Pudens, Linus, and Claudia) in the New Testament.

καὶ οἱ ἀδελφοὶ πάντες] This is a catch-all, basically “and all the other believers here”.

Verse 22

Ὁ κύριος] Shift from greetings to a final benediction. This clause has an implied “to be” verb.

μετὰ τοῦ πνεύματός σου] prepositional phrase, modifies the implied verb. Note that this is singular, “the Lord be with your spirit”.

ἡ χάρις] Another topic shift, now to grace. Again, this clause has an implied “to be” verb.

μεθʼ ὑμῶν] prepositional phrase, modifies the implied verb. Here the pronoun is plural, “Grace be with you (plural)”.

Posted by Rick Brannan

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 4.16-18

    ¹⁶ Ἐν τῇ πρώτῃ μου ἀπολογίᾳ
    ¹⁶ At my first defense
οὐδείς μοι παρεγένετο,
nobody came to my aid,
ἀλλὰ πάντες με ἐγκατέλιπον·
but all abandoned me.

μὴ αὐτοῖς λογισθείη·
May it not be counted against them.

¹⁷ ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με,
¹⁷ But the Lord stood with me and strengthened me,
    ἵνα
    so that
        διʼ ἐμοῦ
        through me
    τὸ κήρυγμα πληροφορηθῇ
    the preaching might be fully presented
    καὶ ἀκούσωσιν πάντα τὰ ἔθνη,
    and all the nations might hear;

καὶ ἐρρύσθην
and I was rescued 
    ἐκ στόματος λέοντος.
    out of the lion’s mouth.

¹⁸ ῥύσεταί με ὁ κύριος
¹⁸ The Lord will rescue me
    ἀπὸ παντὸς ἔργου πονηροῦ
    from all evil works

καὶ σώσει
and will deliver me
    εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον·
    into His heavenly kingdom.

ᾧ ἡ δόξα
To Him [be] the glory
    εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
    forever and ever, amen.

Comments

Verse 16

Ἐν τῇ πρώτῃ μου ἀπολογίᾳ] fronted prepositional phrase acting as a frame, modifying the following verb παρεγένετο, providing information necessary to understand what follows. This sets the scene for the following comment about no one coming to Paul’s aid.

οὐδείς μοι παρεγένετο] This (plus the prepositional phrase) forms the counterpoint of a point-counterpoint structure hinged on ἀλλὰ (which follows). Note the positioning of οὐδείς (nobody), it has prominence in this clause. This is important because of the upcoming contrast (marked by ἀλλὰ) with πάντες (all, everyone) in the following clause.

ἀλλὰ πάντες με ἐγκατέλιπον] The point of the point-counterpoint structure. Recall in these structures the notion of correction or replacement is present. Here it is correction; the thought Paul wants you to leave with upon exiting this clause complex is that everyone abandoned him.

μὴ αὐτοῖς λογισθείη] Here the pronoun refers to the ones who abandoned Paul; he indicates that such abandonment should not be held against those whom he expected would come.

Verse 17

δὲ] This δὲ is developmental. Paul has just explained how nobody came to help him, everyone abandoned him. “But” here means there is more to the story, and Paul will now tell it. Even though nobody else was with him, the Lord was with him.

ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με] The subject of the clause is ὁ κύριός (the Lord); the Lord is the one who is with Paul. Note the duplication of the pronoun referring to Paul; the first pronoun with the first verb, the second pronoun the object of the second verb. Paul is making very plain that when everyone else abandoned him, the Lord stood with him and gave him the strength to make it through.

ἵνα] indicates a subordinate clause; this sheds light on the purpose for Paul’s deliverance from prison.

διʼ ἐμοῦ] prepositional phrase, fronted in the subordinate clause; this serves as a spatial frame (Runge) introducing the subordinate clause. The following actions are to be seen with Paul as responsible, because of the action of God. Paul sees these things as the reason (as God’s purpose) for his incarceration.

τὸ κήρυγμα πληροφορηθῇ] passive subjunctive verb; the preaching is what is presented “through Paul”.

καὶ ἀκούσωσιν πάντα τὰ ἔθνη] Here καὶ joins the two subjunctive verbs; this verb is active; all the nations hear “through Paul”.

καὶ ἐρρύσθην] The καὶ connects back to the clause that begins v. 17. The effect of the Lord’s standing with and strengthening Paul is Paul’s rescue.

ἐκ στόματος λέοντος] prepositional phrase modifying ἐρρύσθην.

Verse 18

ῥύσεταί με ὁ κύριος] Verse 17 (and the “rescue” mentioned there) was in reference to a specific instance; here Paul is speaking more generally of being rescued. Note the subject (ὁ κύριος, “the Lord”) and the object (με, pronoun referring to Paul)

ἀπὸ παντὸς ἔργου πονηροῦ] prepositional phrase, modifying ῥύσεταί. Here is how we know this is more general than the above.

καὶ σώσει] Here καὶ connects σώσει and ῥύσεταί; thus we can assume the same subject and object from ῥύσεταί.

εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον] prepositional phrase, modifying σώσει. Note the function of the two semantically similar verbs and the motion implied by the modifying prepositional phrases. Paul will be “rescued from” his current situation, “all evil works”, the sin he wrestles with and lives within here; and he will be “delivered to” his next situation, “his kingdom in heaven”. The language helps us visualize Paul’s situation of life, and the promise of moving from this world into the kingdom, of which he is truly a citizen.

ᾧ ἡ δόξα] relative clause. The pronoun resolves to the referent of “his” in v. 18, which is “the Lord”, the one who rescues Paul and delivers him into his kingdom.

εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν] prepositional phrase, here establishing a time component, modifying the implied “to be” verb in the relative clause.

Posted by Rick Brannan

[This is part of a running series on translating Second Timothy. See the introductory post for more information — RB]

Phrasing/Translation: 2Ti 4.14-15

¹⁴ Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο·
¹⁴ Alexander the coppersmith inflicted a great deal of harm to me.

ἀποδώσει αὐτῷ ὁ κύριος
The Lord will repay him
    κατὰ τὰ ἔργα αὐτοῦ·
    in accordance with his deeds.
    ¹⁵ ὃν καὶ σὺ φυλάσσου,
    ¹⁵ You also must guard against him,
        λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις.
        for he is quite opposed to our message.

Comments

Verse 14

Ἀλέξανδρος ὁ χαλκεὺς] apposition; “the coppersmith” is a descriptor of “Alexander”. Perhaps there was more than one “Alexander” and the apposition was needed to disambiguate. This is a topical frame; Paul is changing the subject again.

πολλά μοι κακὰ ἐνεδείξατο] There is a direct object, “a great deal of harm” and an indirect object “to me”. These complete the verb; “he inflicted a great deal of harm to me”.

ἀποδώσει αὐτῷ ὁ κύριος] The pronoun refers to Alexander the coppersmith.

κατὰ τὰ ἔργα αὐτοῦ] prepositional phrase, modifying the verb in the previous segment. Again, the pronoun refers to Alexander.

Verse 15

ὃν καὶ σὺ φυλάσσου] relative clause. The first pronoun refers to Alexander; the second pronoun refers to Timothy. Note the shifting of the word order in order to make sense in English, while the phrase “whom also you must guard [against]” makes some sense, in the larger translation it is clunky. Note the adverbial καὶ; it does not function to join clauses but serves an additive function within the relative clause.

λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις] Here γὰρ connects this dependent clause marking its explanatory value; Paul gives Timothy reason why Alexander is dangerous because he is opposed to the true doctrine taught by Paul and Timothy. Interesting here is the characterization of the true teaching as “our message” instead of simply true doctrine or proper teaching.

Posted by Rick Brannan