3:1 {Know this} (\touto ginÏske\). See #1Co 11:3; Php 1:12. {In
the last days} (\en eschatais hýmerais\). See #Jas 5:3; 1Ti 4:1.
{Grievous} (\chalepoi\). Hard. See #Eph 5:16. {Shall come}
(\enstýsontai\). Future middle of \enistými\ (intransitive use),
old verb, to stand on or be at hand, as in #2Th 2:2.

3:2 {Lovers of self} (\philautoi\). Old compound adjective
(\philos, autos\), here only in N.T. {Lovers of money}
(\philarguroi\). Old compound adjective, in N.T. only here and
#Lu 16:14. See #1Ti 6:10. {Boastful} (\alazones\). Old word for
empty pretender, in N.T. only here and #Ro 1:30. {Haughty}
(\huperýphanoi\). See also #Ro 1:30 for this old word. {Railers}
(\blasphýmoi\). See #1Ti 1:13. {Disobedient to parents}
(\goneusin apeitheis\). See #Ro 1:30. {Unthankful}
(\acharistoi\). Old word, in N.T. only here and #Lu 6:35.
{Unholy} (\anosioi\). See #1Ti 1:9. {Without natural affection}
(\astorgoi\). See #Ro 1:31.

3:3 {Implacable} (\aspondoi\). Truce-breakers. Old word, only
here in N.T. though in MSS. in #Ro 1:31 (from \a\ privative and
\spondý\, a libation).

{Slanderers} (\diaboloi\). See #1Ti 3:11; Tit 2:3. {Without
self-control} (\akrateis\). Old word (\a\ privative and
\kratos\), here only in N.T. {Fierce} (\anýmeroi\). Old word (\a\
privative and \hýmeros\, tame), only here in N.T. {No lovers of
good} (\aphilagathoi\). Found only here (\a\ privative and
\philagathos\, for which see #Tit 1:8). See also #Php 4:8. A
papyrus describes Antoninus as \philagathos\ and has
\aphilokagathia\.

3:4 {Traitors} (\prodotai\). Old word (from \prodidÏmi\), in N.T.
only here, #Lu 6:16; Ac 7:52. {Headstrong} (\propeteis\). Old
word (from \pro\ and \piptÏ\), falling forward, in N.T. only here
and #Ac 19:36. {Puffed up} (\tetuphÏmenoi\). Perfect passive
participle of \tuphoÏ\. See #1Ti 3:6. {Lovers of pleasure}
(\philýdonoi\). Literary _Koin«_ word (\philos, hýdoný\), only
here in N.T. {Lovers of God} (\philotheoi\). Old word (\philos,
theos\), only here in N.T.

3:5 {A form of godliness} (\morphÏsin eusebeias\). For
\morphÏsin\, see #Ro 2:20. The outward shape without the
reality. {Having denied} (\ýrnýmenoi\). Perfect middle participle
of \arneomai\ (see #2:12f.). {Power} (\dunamin\). See #1Co
4:20. See #Ro 1:29-31 for similar description. {Turn away}
(\apotrepou\). Present middle (direct) imperative of \apotrepÏ\,
"turn thyself away from." Old verb, only here in N.T. See IV
Macc. 1:33.

3:6 {That creep} (\hoi endunontes\). Old and common verb (also
\enduÏ\) either to put on (#1Th 5:8) or to enter (to slip in by
insinuation, as here). See same idea in #Jude 1:4
(\pareiseduýsan\), #2Pe 2:1 (\pareisaxousin\), #Ga 2:4
(\pareisýlthon\ and \pareisaktous\). These stealthy "creepers"
are pictured also in #Tit 1:11. {Take captive}
(\aichmalÏtizontes\). "Taking captive." Present active participle
of \aichmalÏtizÏ\, for which see #2Co 10:5; Ro 7:23. {Silly
women} (\gunaikaria\). Literally, "little women" (diminutive of
\guný\), found in Diocles (comedian of 5 century B.C.) and in
Epictetus. The word here is neuter (grammatical gender) plural.
Used contemptuously here (only N.T. example). Ramsay suggests
"society ladies." It is amazing how gullible some women are with
religious charlatans who pose as exponents of "new thought."
{Laden with sins} (\sesÏreumena hamartiais\). Perfect passive
participle of \sÏreuÏ\, old word from Aristotle down (from
\sÏros\, a heap) to heap up. In N.T. only here and #Ro 12:20.
Associative instrumental case \hamartiais\. {Divers}
(\poikilais\). Many coloured. See #Tit 3:3. One has only to
recall Schweinfurth, the false Messiah of forty odd years ago
with his "heavenly harem" in Illinois and the recent infamous
"House of David" in Michigan to understand how these Gnostic
cults led women into licentiousness under the guise of religion
or of liberty. The priestesses of Aphrodite and of Isis were
illustrations ready to hand. \Agomena\ (present passive
participle) means "continually led astray or from time to time."

3:7 {Never able to come to the knowledge of the truth} (\mýdepote
eis epignÏsin alýtheias elthein dunamena\). Pathetic picture of
these hypnotized women without intellectual power to cut through
the fog of words and, though always learning scraps of things,
they never come into the full knowledge (\epignÏsin\) of the
truth in Christ. And yet they even pride themselves on belonging
to the intelligentsia!

3:8 {Like as} (\hon tropon\). "In which manner." Adverbial
accusative and incorporation of the antecedent \tropon\ into the
relative clause. {Jannes and Jambres} (\Iannýs kai Iambrýs\).
Traditional names of the magicians who withstood Moses (_Targum
of Jonathan_ on #Ex 7:11). {Withstood} (\antestýsan\). Second
aorist active (intransitive) of \anthistými\, to stand against,
"they stood against" (with dative \MÏusei\). Same word used of
Elymas in #Ac 13:8 and repeated here \anthistantai\ (present
middle indicative). Paul here pictures the seducers of the
\gunaikaria\ above. {Corrupted in mind} (\katephtharmenoi ton
noun\). Perfect passive participle of \kataphtheirÏ\, old
compound, in N.T. only here in critical text. See #2Co 11:3; 1Ti
6:5 for \diaphtheirÏ\. The accusative \noun\ is retained in the
passive. {Reprobate} (\adokimoi\). See #1Co 9:27; Tit 1:16. They
had renounced their trust (\pistin\) in Christ.

3:9 {They shall proceed no further} (\ou prokopsousin epi
pleion\). Future active of \prokoptÏ\. See #2:16. {Folly}
(\anoia\). Old word (from \anoos\, a privative and \nous\), want
of sense, here only in N.T. {Evident} (\ekdýlos\). Old word (\ek,
dýlos\, outstanding), here only in N.T. {Theirs} (\ekeinÏn\). Of
Jannes and Jambres (#Ex 7:12).

3:10 {Didst follow} (\parýkolouthýsas\). First aorist active
indicative of \parakoloutheÏ\, for which see #1Ti 4:6. Some MSS.
have perfect active \parýkolouthýkas\ (thou hast followed). Nine
associative-instrumental cases here after the verb ({teaching},
\didaskaliŠi\, #Ro 12:7; {conduct}, \agÏgýi\, old word here only
in N.T.; {purpose}, \prothesei\, #Ro 8:28; {faith}, \pistei\,
#1Th 3:6; {longsuffering}, \makrothumiŠi\, #Col 1:11;
{persecutions}, \diÏgmois\, #2Th 1:4; {sufferings},
\pathýmasin\, #2Co 1:6f.). The two last items belong to verse
#11.

3:11 {What things befell me} (\hoia moi egeneto\). Qualitative
relative (\hoia\) referring to actual experiences of Paul
(\egeneto\, second aorist middle indicative of \ginomai\) more
fully described in #2Co 11:30-33. The Acts of the Apostles tell
of his experiences in Antioch in Pisidia (#Ac 13:14,45,50), in
Iconium (#Ac 14:1-5), in Lystra (#Ac 14:6-19). See also #Ga
2:11. {What persecutions I endured} (\hoious diÏgmous
hupýnegka\). Qualitative relative again with \diÏgmous\. The verb
is first aorist active indicative of \hupopherÏ\, old verb, to
bear under as in #1Co 10:13. {Delivered me} (\me erusato\).
First aorist middle of \ruomai\, old verb, with \ek\ here as in
#1Th 1:10. Used again of the Lord Jesus in #4:18.

3:12 {That would live godly} (\hoi thelontes zýin eusebÏs\).
"Those who desire (will, determine) to live godly." Paul does not
regard his experience as peculiar, but only part of the price of
loyal service to Christ. {Shall suffer persecution}
(\diÏchthýsontai\). Future passive of \diÏkÏ\, "shall be
persecuted" (shall be hunted as wild beasts).

3:13 {Impostors} (\goýtes\). Old word from wailers (\goaÏ\, to
bewail), professional mourners, deceivers, jugglers. Here only in
the N.T. Modern impostors know all the tricks of the trade.
{Shall wax worse and worse} (\prokopsousin epi to cheiron\).
"Shall cut forward to the worse stage." See #2:16 for
\prokoptÏ\. \Cheiron\ is comparative of \kakos\, "to the worse
than now." {Deceiving and being deceived} (\planÏntes kai
planÏmenoi\). Present active and present passive participles of
\planaÏ\. The tragedy of it all is that these seducers are able
to deceive others as well as themselves.

3:14 {But abide thou} (\su de mene\). Emphatic contrast (\su
de\), "But thou." Present active imperative of \menÏ\, common
verb, to remain. {In the things which} (\en hois\). The
antecedent to \hois\ is not expressed ("in which things") and the
relative is attracted from \ha\ accusative with \emathes\ (didst
learn, second aorist active indicative of \manthanÏ\) to the case
of the unexpressed antecedent (locative with \en\). {Hast been
assured of} (\epistÏthýs\). First aorist passive indicative of
\pistoÏ\, old verb (from \pistos\, faithful), to make reliable,
only here in N.T. {Knowing from whom} (\eidÏs para tinÏn\).
Second perfect active participle of \oida\. Note \tinÏn\
(ablative case after \para\ in an indirect question). The list
included the O.T. prophets, Paul, Eunice, Lois. There ought to be
moral authority in such personages.

3:15 {From a babe} (\apo brephous\). Only here in the Pastorals.
This teaching from the fifth year, covering the whole of
Timothy's recollections. See #Mr 9:21 \ek paidiothen\, from a
child. {Thou has known} (\oidas\). Present active indicative,
progressive perfect reaching from a babe till now. Would that
Christian parents took like pains today. {The sacred writings}
(\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here
alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1,
etc.) and in Philo. The adjective \hieros\ occurs in #1Co 9:13
of the temple worship, and \gramma\ in contrast to \pneuma\ in
#2Co 3:6f.; Ro 2:29 and in #Joh 5:47 of Moses' writings, in #Ac
28:21 of an epistle, in #Ga 6:11 of letters (characters). In
Ephesus there were \Ephesia grammata\ that were \bebýla\ (#Ac
19:19), not \hiera\. {To make thee wise} (\se sophisai\). First
aorist active infinitive of \sophizÏ\, old verb (from \sophos\),
in N.T. only here, and #2Pe 1:16. {Which is in} (\týs en\).
Common idiom with the article, "the in." The use of the
Scriptures was not magic, but of value when used "through faith
that is in Christ Jesus."

3:16 {Every scripture inspired of God is also profitable} (\pŠsa
graphý theopneustos kai Ïphelimos\). There are two matters of
doubt in this clause. One is the absence of the article \hý\
before \graphý\, whether that makes it mean "every scripture" or
"all scripture" as of necessity if present. Unfortunately, there
are examples both ways with both \pŠs\ and \graphý\. Twice we
find \graphý\ in the singular without the article and yet
definite (#1Pe 2:6; 2Pe 1:20). We have \pŠs Israýl\ (#Ro 11:26)
for all Israel (Robertson, _Grammar_, p. 772). So far as the
grammatical usage goes, one can render here either "all
scripture" or "every scripture." There is no copula (\estin\) in
the Greek and so one has to insert it either before the \kai\ or
after it. If before, as is more natural, then the meaning is:
"All scripture (or every scripture) is inspired of God and
profitable." In this form there is a definite assertion of
inspiration. That can be true also of the second way, making
"inspired of God" descriptive of "every scripture," and putting
\estin\ (is) after \kai\: "All scripture (or every scripture),
inspired of God, is also profitable." {Inspired of God}
(\theopneustos\). "God-breathed." Late word (Plutarch) here only
in N.T. Perhaps in contrast to the commandments of men in #Tit
1:14. {Profitable} (\Ïphelimos\). See #1Ti 4:8. See #Ro 15:4.
Four examples of \pros\ (facing, with a view to, for):
\didaskalian\, teaching; \elegmon\, reproof, in LXX and here only
in N.T.; \epanorthÏsin\, correction, old word, from \epanorthoÏ\,
to set up straight in addition, here only in N.T., with which
compare \epidiorthoÏ\ in #Tit 1:5; \paideian\, instruction, with
which compare #Eph 6:4.

3:17 {The man of God} (\ho tou theou anthrÏpos\). See #1Ti 6:11.
{May be complete} (\hina ýi artios\). Final clause with \hina\
and present subjunctive of \eimi\. \Artios\ is old word (from
root \arÏ\, to fit), specially adapted, here only in N.T.
{Furnished completely} (\exýrtismenos\). Perfect passive
participle of \exartizÏ\, rare verb, to furnish (fit) fully
(perfective use of \ex\), in N.T. only here and #Ac 21:5. In
Josephus. For \katartizÏ\, see #Lu 6:40; 2Co 13:11.