According to the promise of the life which is in Christ Jesus ( κατ' επαγγελιαν ζωης της εν Χριστω Ιησου ). "With a view to the fulfilment of the promise." See Tit 1:1 for this same use of  κατα. For  κατ' επαγγελιαν see Ga 3:29. See 1Ti 4:8 for the phrase "promise of life." Here or there "life that in Christ Jesus" includes the present as well as the future.

Beloved ( αγαπητο ). Instead of  γνησιω (genuine) in 1Ti 1:2. He had already called Timothy  αγαπητον (verbal adjective of  αγαπαω ) in 1Co 4:17, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals.

I thank ( χαριν εχω ). "I have gratitude." As in 1Ti 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Lu 17:9; Ac 2:47.  Χαρις in doxologies Paul uses (1Co 15:57; 2:14; 8:16; 9:15; Ro 6:17; 7:25). His usual idiom is  ευχαριστω (1Co 1:4; Ro 1:8; Phm 1:4; Php 1:3) or  ευχαριστουμεν (1Th 1:2; Col 1:3) or  ου παυομα ευχαριστων (Eph 1:16) or  ευχαριστειν οφειλομεν (2Th 1:3).

Whom I serve from my forefathers ( ω λατρευω απο προγονων ). The relative  ω is the dative case with  λατρευω (see Ro 1:9 for this verb), progressive present (I have been serving). For  προγονων (forefathers) see 1Ti 5:4. Paul claims a pious ancestry as in Ac 24:14; Ac 26:5; Ga 2:14; Php 3:4-7.

In a pure conscience ( εν καθαρα συνειδησε ). See 1Ti 1:5; Ac 23:1.

Unceasing ( αδιαλειπτον ). Late and rare compound, in N.T. only here and Ro 9:2 which see. The adverb  αδιαλειπτως is more frequent (in the papyri, literary Koine, 1Th 1:2; Ro 1:9). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of  αδιαλειπτως (adverb) is a sort of epistolary formula (papyri, 1Th 1:2; 2:13; 5:17; Ro 1:9).

Remembrance ( μνειαν ). Old word, in N.T. only Pauline (seven times, 1Th 1:2; Ro 1:9; Php 1:3).

Night and day ( νυκτος κα ημερας ). Genitive of time, "by night and by day." As in 1Th 2:9; 3:10.

Longing ( επιποθων ). Present active participle of  επιποθεω, old word, eight times in Paul (1Th 3:6; Php 1:8, etc.).

Remembering thy tears ( μεμνημενος σου των δακρυων ). Perfect middle participle of  μιμνησκω, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1Co 11:2. Probably an allusion to the scene at Miletus (Ac 20:37). Cf. Ac 20:19.

That I may be filled with joy ( ινα χαρας πληρωθω ). Final clause with  ινα and first aorist passive subjunctive of  πληροω (with genitive case  χαρας ), a verb common with Paul (Ro 8:4; 13:8).

Having been reminded ( υπομνησιν λαβων ). "Having received (second aorist active participle of  λαμβανω ) a reminder" (old word from  υπομιμνησκω, to remind, in N.T. only here and 1Pe 1:13). For the idiom see Ro 7:8,11. A reminder by another while  αναμνησις remembrance (1Co 11:24f.) is rather a recalling by oneself (Vincent).

Of the unfeigned faith ( της ανυποκριτου πιστεως ). Late compound for which see 2Co 6:6; Ro 12:9.

Dwelt ( ενωικησεν ). First aorist active indicative of  ενοικεω, old verb, in N.T. only in Paul (Ro 8:11; Col 3:16).

First ( πρωτον ). Adverb, not adjective ( πρωτη ).

In thy grandmother Lois ( εν τη μαμμη Λωιδ ). Old word, originally the infantile word for  μητηρ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Ac 16:1). Probably both grandmother and mother became Christians.

I am persuaded ( πεπεισμα ). Perfect passive indicative of  πειθω, "I stand persuaded." In the Pastorals only here and verse 12, common in Paul's other writings (Ro 8:38, etc.).

For the which cause ( δι' ην αιτιαν ). "For which cause," stronger than  διο. So in verse 12; Tit 1:13. Only example of  αιτια by Paul save in Ac 28:20.

I put thee in remembrance ( αναμιμνησκω ). Old compound to remind (1Co 4:17; 2Co 7:15).

That thou stir up ( σε αναζωπυρειν ). Present active infinitive of  αναζωπυρεω, old double compound ( ανα and  ζωπυρον, live coal,  ζωος and  πυρ, then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See 1Th 5:19 for the figure of fire concerning the Holy Spirit. See  αναπτω in Lu 12:49.

The gift of God ( το χαρισμα του θεου ). See 1Ti 4:14. Here Paul says  μου (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See 1Co 7:7; Ro 6:23; 11:29 for the gift of God.

A spirit of fearfulness ( πνευμα δειλιας ). Here  πνευμα is the  χαρισμα of verse 6, the human spirit as endowed by the Holy Spirit (Ro 8:15).  Δειλια is an old word ( δειλοσ, δειδω ) and always in a bad sense of cowardice, only here in N.T.

Of power ( δυναμεως ). One of Paul's characteristic words (Ro 1:16).

Of love ( αγαπης ). One of the gifts of the Spirit (Ga 5:22). "Which drives out fear" (Lock) as in 1Jo 4:18.

Of discipline ( σωφρονισμου ). Late Koine word (from  σωφρονιζω, to control), self-control, here only in N.T. See 1Ti 2:9 for  σωφροσυνη.

Be not ashamed of ( μη επαισχυνθηις ). First aorist (ingressive) passive subjunctive (in prohibition) of  επαισχυνομα, old word, to be ashamed. Again in verse 16 without augment ( επαισχυνθην ), transitive use of the passive voice as often in the Koine (Robertson, Grammar, p. 818). See Ro 1:16; 6:21. "Do not become ashamed" (as he had not).

The testimony of our Lord ( το μαρτυριον του κυριου ). For the old word  μαρτυριον see 1Co 1:6; 2:1. Paul probably has in mind the saying of Jesus preserved in Mr 8:38 (Lu 9:26). See also 2:12.

His prisoner ( τον δεσμιον αυτου ). As in Php 1:12; Phm 1:1,9; Eph 3:1; 4:1 (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; 2:9.

Suffer hardship with ( συνκακοπαθησον ). First aorist active imperative of the double compound  συνκακοπαθεω, first known use and in N.T. only here and 2:3 (in eccles. writers). But  κακοπαθεω, to suffer evil, is old verb (2:9; 4:5). Paul is fond of compounds of  συν. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint ( συν ) suffering with the Lord Jesus and Paul "for the gospel" ( τω ευαγγελιω, dative case rather than associative instrumental "with").

According to the power of God ( κατα δυναμιν θεου ). Given by God (2Co 6:7).

Called us with a holy calling ( καλεσαντος κλησε αγια ). Probably dative, "to a holy calling."  Κλησις here apparently not the invitation, but the consecrated service, "the upward calling" (Php 3:14). See 1Co 7:20; Eph 4:1,4 for the use of  καλεω with  κλησις. Paul often uses  καλεω of God's calling men (1Th 2:12; 1Co 1:9; Ga 1:6; Ro 8:20; 9:11).

Purpose ( προθεσιν ). See Ro 9:11; Eph 1:11 for  προθεσιν.

Which was given ( την δοθεισαν ). First aorist passive articular participle agreeing with  χαρις (grace), a thoroughly Pauline expression (1Co 3:10; Ro 12:3,6, etc.), only here in Pastoral Epistles.

Before times eternal ( προ χρονων αιωνιων ). See Tit 1:2.

But hath now been manifested ( φανερωθεισαν δε νυν ). First aorist passive participle of  φανεροω agreeing with  χαριν. See Tit 1:3; Col 1:26; 3:4 for  φανεροω and the contrast made.

By the appearing ( δια της επιφανειας ). Only here of the Incarnation (except the verb, Tit 2:11; 3:4), but for the second coming see Tit 2:13.

Who abolished death ( καταργησαντος μεν τον θανατον ). First aorist active participle of  καταργεω, the very phrase in 1Co 15:26; Heb 2:14.

Brought to light ( φωτισαντος δε ). First aorist active participle of  φωτιζω, literary Koine word for which see 1Co 4:5; Eph 1:18, to turn the light on.

Life and incorruption ( ζωην κα αφθαρσιαν ). The opposite of  θανατος, "life and immortality" (unchangeable life).

For which ( εις ο ). For the gospel. See 1Ti 2:7 for this verse.

These things ( ταυτα ). His imprisonment in Rome.

Yet I am not ashamed ( αλλ' ουκ επαισχυνομα ). Plain reference to the exhortation to Timothy in verse 8.

Him whom I have believed ( ω πεπιστευκα ). Dative case of the relative ( ω ) with the perfect active of  πιστευω, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted.

I am persuaded ( πεπεισμα ). See verse 5.

To guard ( φυλαξα ). First aorist active infinitive of  φυλασσω, the very word used in 1Ti 6:20 with  παραθηκην as here, to guard against robbery or any loss.

That which I have committed unto him ( την παραθηκην μου ). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Mt 6:19f.). See this word also in verse 14. Some MSS. have the more common  παρακαταθηκη (a sort of double deposit,  παρα, beside, down,  κατα ).

Against that day ( εις εκεινην την ημεραν ). The day of Christ's second coming. See also 1:18; 4:8; 2Th 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1Th 5:2; 2Th 2:2; 1Co 1:8; 2Co 1:14), the day of Christ or Jesus Christ (Php 1:6,10; 2:16), the day (1Th 5:4; 1Co 3:13; Ro 13:12), the day of redemption (Eph 4:20), the day of judgment (Ro 2:5,16).

The pattern of sound words ( υποτυπωσιν υγιαινοντων λογων ). See 1Ti 1:16 for  υποτυπωσιν and 1Ti 1:10 for  υγιαινω.

Which ( ων ). Genitive plural with  ηκουσας (didst hear) or attracted to case of  λογων ( ακουω is used either with the accusative or the genitive).

That good thing which was committed unto thee ( την καλην παραθηκην ). Simply, "the good deposit."

Guard ( φυλαξον ). As in 1Ti 6:20. God has also made an investment in Timothy (cf. verse 12). Timothy must not let that fail.

Which dwelleth in us ( του ενοικουντος εν ημιν ). It is only through the Holy Spirit that Timothy or any of us can guard God's deposit with us.

Are turned away from me ( απεστραφησαν με ). Second aorist passive (still transitive here with  με ) of  αποστρεφω, for which verb see Tit 1:14. For the accusative with these passive deponents see Robertson, Grammar, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (4:16). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item.

Grant mercy ( δωιη ελεος ). The phrase nowhere else in the N.T. Second aorist active optative of  διδωμ, the usual form being  δοιη. This is the usual construction in a wish about the future.

Unto the house of Onesiphorus ( τω Ονησιφορου οικω ). The same phrase in 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 1:18.

For he oft refreshed me ( οτ πολλακις με ανεψυξεν ). First aorist active indicative of  αναψυχω, old verb, to cool again, in LXX and Koine often, here only in N.T., but  αναψυξις in Ac 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment.

Was not ashamed of my chain ( αλυσιν μου ουκ επαισχυνθη ). Passive deponent again (first aorist indicative) with accusative as in 1:8. For  αλυσιν (chain) see Eph 6:20. Note absence of augment in  επαισχυνθη.

When he was in Rome ( γενομενος εν Ρομη ). Second aorist middle participle of  γινομα (coming to Rome, happening in Rome).

He sought me diligently and found me ( σπουδαιως εζητησεν με κα ευρεν ). Effective aorists both of them (first of  ζητεω, second of  ευρισκω ). He did it at the risk of his own life apparently.

Grant to him to and mercy ( δωιη αυτω ευρειν ελεος ). Second aorist active optative in wish for the future again as in verse 16. Find mercy from the Lord (Jesus) as he found me.

Thou knowest very well ( βελτιον συ γινωσκεις ). Literally, "thou knowest better (than I)," for he did those things in Ephesus where thou art. Only N.T. example of  βελτιον, in D text of Ac 10:28.