2 Timothy 1:1-14

2 Timothy 1:1-14
Ordinary C45


Paul,I an apostleII of ChristIII JesusIV

Notes on verse 1a

I “Paul” = Paulos. From Latin Paulus (small, little). This is Paul or Paulos, meaning little.
II “apostle” = apostolos. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.
III “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
IV “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.

by the willV of God,VI for the sake of the promiseVII of lifeVIII that is in Christ Jesus,

Notes on verse 1b

V “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
VI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
VII “promise” = epaggelia. From epi (on, upon, against, what is fitting) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is a summons, promise, or message. It is a formal promise that is officially sanctioned. In the New Testament, this usually refers to a promise made in the Old Testament.
VIII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

To Timothy,IX my belovedX child:XI

Notes on verse 2a

IX “Timothy” = Timoutheou. Related to “God” in v1. From time (worth or something’s perceived value; literally, price, but figuratively, the honor or value one sees in someone or something else; can be esteem or dignity; precious or valuables); {from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)} + theos (see note VI above). This is Timothy, literally “dear to God.”
X “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
XI “child” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

Grace,XII mercy,XIII and peaceXIV from God the FatherXV and Christ Jesus our Lord.XVI

Notes on verse 2b

XII “grace” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
XIII “mercy” = eleos. This is mercy, pity, tender mercy, or compassion, whether from humans or from God. This is mercy, generally understood in action by word or deed. When we sing or say “kyrie eleison” (Lord, have mercy), it is related to this word.
XIV “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
XV “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
XVI “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.

I amXVII gratefulXVIII to God—whom I worshipXIX with a clearXX conscience,XXI

Notes on verse 3a

XVII “am” = echo. This is to have, hold, possess.
XVIII “grateful” = charis. Same as “grace” in v2. See note XII above.
XIX “worship” = latreuo. From latris (a hired servant; someone who is qualified to perform a technical task). Properly, this is giving good, technical service because qualified or equipped to do so. It can be serve, minister, worship, or give homage.
XX “clear” = katharos. This is clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying.
XXI “conscience” = suneidesis. From suneidon (to see together and so know, realize, consider, be conscious of); {from sun (with, together with) + eidon (shape, appearance, kind; something observable; form in a literal or figurative sense); from eido (to know, remember, perceive – to see and so understand)}. This is properly to know together. The conscience, found in all, is a moral and spiritual capacity granted by God so we can understand together what is good and right.

as my ancestorsXXII did—when I rememberXXIII you constantlyXXIV in my prayersXXV night and day.XXVI 

Notes on verse 3b

XXII “ancestors” = progonos. 2x in NT. From proginomai (this is to happen previously, to already be); {from pro (before, ahead, earlier than, above) + ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth)}. This is someone who was born before such as an ancestor or parent.
XXIII “remember” = echo + ho + peri + su + mneia. Literally, “have the remembrance of you.” Echo is the same as “am” in v3. See note XVII above. Mneia is 7x in NT– all in epistles for remembering you in prayers and 1x to remember us kindly (1 Th 3:6). From mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). Properly, this is bringing someone or something to mind or mentioning them. It can also be a memory or commemoration. Further, it can be a specific focus on an aspect of someone or something.
XXIV “constantly” = adialeiptos. 2x in NT. From a (not, without) + dialeipo (to give up, cease, stop in the middle); {from dia (through, because of, across, thoroughly) + leipo (to leave behind, remain, lack, abandon, fall behind while racing)}.  This is continual as not having unneeded gaps in the middle. It is constantly, unceasing, or incessant. It can imply permanent.
XXV “prayers” = deesis. 18x in NT. From deomai (having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request); from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is a request coming from a deep personal need or want. So, it is supplication or prayer.
XXVI “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

4 RecallingXXVII your tears,XXVIII I longXXIX

Notes on verse 4a

XXVII “recalling” = mimnesko. Related to “remember” in v3. See note XXIII above.
XXVIII “tears” = dakruon. 10x in NT– 2x of the woman anointing Jesus’ feet, 2x of Paul’s tears about people distorting the truth, 2x of God wiping away ever tear of the saints in heaven, 1x of Paul missing the Corinthians, 1x of remembering Timothy’s tears, 1x of Esau’s tears, 1x of Jesus’ tears. This is tear or teardrop.
XXIX “long” = epipotheo. 9x in NT. From epi (on, upon, at, what is fitting) + potheo (to yearn). This is to long for, greatly desire, or strain towards. It can also imply doting or a desire to possess something or someone, whether legitimately or wrongfully.

to seeXXX you so that I may be filledXXXI with joy.XXXII 

Notes on verse 4b

XXX “see” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
XXXI “be filled” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
XXXII “joy” = chara. Related to “grace” in v2. From chairo (see note XII above). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.

I am remindedXXXIII of your sincereXXXIV faith,XXXV

Notes on verse 5a

XXXIII “reminded” = hupomnesis + lambano. Hupomimnesko is related to “remember” in v3 & “recalling” in v4. 3x in NT. From hupomimnesko (to remind, call attention to); {from hupo (by, under, about, subordinate to) + mimnesko (see note XXIII above)}. This is a remembrance, reminder. Lambano does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
XXXIV “sincere” = anupokritos. 6x in NT. From a (not, without) + hupokrinomai (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging.)} Properly, this is unhypocritical – not phony. It speaks to actions that are sincere and genuine without guile.
XXXV “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.

a faith that livedXXXVI firstXXXVII in your grandmotherXXXVIII LoisXXXIX

Notes on verse 5b

XXXVI “lived” = enoikeo. 5x in NT. From en (in, on, at, by, with) + oikeo (to settle or be established somewhere in a permanent way, to make a home or live at home); {from oikos (house – the building, the household, the family, descendants; the temple)}. This is to dwell in, whether remaining in a specific status or condition. It can also mean at home.
XXXVII “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.
XXXVIII “grandmother” = mamme. 1x in NT. In earlier Greek, this word was used for mother, but by the time of this letter, it was commonly used to refer to a grandmother.
XXXIX “Lois” = Lois. 1x in NT. Perhaps related to Loion (better); {from lan (to hold, see)} OR from Hebrew layish (lion) OR from Hebrew lo + ish (no man). This is Lois. It may mean “best” or “most beautiful” or “lion” or “without husband.” See https://www.abarim-publications.com/Meaning/Lois.html

and your motherXL EuniceXLI and now, I am sure,XLII lives in you. For this reasonXLIII I remindXLIV you

Notes on verses 5c-6a

XL “mother” = meter. This is mother in a literal or figurative sense.
XLI “Eunice” = Eunike. 1x in NT. From eu (good, well, well done) + nike (victory, conquest; figurative for what makes one successful). This is Eunice, a name meaning “victorious.” It is related to “Nicodemus” and the brand “Nike.”
XLII “am sure” = peitho. Related to “faith” in v5. See note XXXV above.
XLIII “reason” = aitia. From aiteo (to ask, demand, beg, desire). This is a cause or reason. It can also be a legal crime, accusation, guilt, or case.
XLIV “remind” = anamimnesko. Related to “remember” in v3 & “recalling” in v4 & “reminded” in v5. 6x in NT. From ana (up, again, among, anew) + mimnesko (see note XXIII above). This is to remind, admonish; to follow the path of memory.

to rekindleXLV the giftXLVI of God that is within you through the laying onXLVII of my hands,XLVIII 

Notes on verse 6b

XLV “rekindle” = anazopureo. Related to “life” in v1. 1x in NT. From ana (up, again, among, anew) + zoon (literally a thing that is alive; so, an animal or living creature); {from zao (see note VIII above)} + pur (fire, fiery; figurative for strife or trials). This is to rekindle, fan a fire, or stir it up.
XLVI “gift” = charisma. Related to “grace” in v2 & “joy” in v4. 17x in NT. From charizomai (to show favor, kindness, or grace, to pardon, forgive); from charis (see note XII above). This is grace, undeserved favor, a free gift, or a spiritual gift. It is the working of grace, some spiritual gift or religious qualification. It could be some kind of miraculous endowment.
XLVII “laying on” = epithesis. 4x in NT. From epithemi (to lay on, put, supply, attack; to put on innocently or aggressively); {from epi (on, upon, against, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position)}. This is to impose, attack, or lay on hands. Biblically, it is always used for the blessing of the laying on of hands.
XLVIII “hands” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

for God did not giveXLIX us a spiritL of cowardiceLI

Notes on verse 7a

XLIX “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
L “spirit” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
LI “cowardice” = deilia. 1x in NT. From deilos (fearful, timid, faithless, fear of losing); {from deos (fear, reverence) or deido (to fear)}. This is cowardice or reticence.

but rather a spirit of powerLII and of loveLIII and of self-discipline.LIV

Notes on verse 7b

LII “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
LIII “love” = agape. Related to “beloved” in v2. See note X above.
LIV “self-discipline” = sophronismos. 1x in NT. From sophronizo (to discipline, encourage, live in balance, be moderated); from sophron (temperate, self-controlled, sound because in balance); {from the same as sozo (to save, heal, preserve, or rescue; taking someone from danger to safety; delivering or protecting literally or figuratively); {from sos (safe, rescued, well)} + phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); {perhaps from phrao (to rein in or curb)}}. This is self-control, prudence, one who behaves sensibly according to what a situation warrants. More specifically, it is one who follows God’s will to behave in a sound way.

Do not be ashamed,LV then, of the testimonyLVI about our Lord or of me his prisoner,LVII but join with me in sufferingLVIII for the gospel,LIX in the power of God, 

Notes on verse 8

LV “be ashamed” = epaischunomai. 11x in NT. From epi (on, upon, against, what is fitting) + aischuno to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is to be ashamed or disgraced. It is a personal humiliation or dishonor – a shame that matches an error.
LVI “testimony” = marturion. 19x in NT. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is something that counts as evidence whether a witness, testimony, or other proof.
LVII “prisoner” = desmios. Related to “prayers” in v3. 17x in NT. From desomon (a chain, bond, impediment; being in jail, a ligament); from deo (see note XXV above). This is a binding or one who is bound. So, it can be a prisoner or captive.
LVIII “join with…in suffering” = sugkakopatheo. 2x in NT– both in 2 Timothy. From sun (with, together with) + kakopatheo (to experience hardship or evil – to suffer); {from the same as kakopatheia (suffering, distress, hardship; undergoing evil); {from kakos (bad, evil, harm, ill; evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; deep inner malice that comes from a rotten character) + pathos (passion, lust, suffering, something that happens to you, strong feelings); {from pascho (to be acted on for good or ill; often used for negative treatment; properly, feeling strong emotions – especially suffering; can also be the ability to feel suffering)}}. This is to endure suffering or hardship with someone.
LIX “gospel” = euaggelion. Related to “promise” in v1 & “Eunice” in v5. From eu (see note XLI above) + aggelos (see note VII above). This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.

who savedLX us and calledLXI us with a holyLXII calling,LXIII

Notes on verse 9a

LX “saved” = sozo. Related to “self-discipline” in v7. See note LIV above.
LXI “called” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
LXII “holy” = hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
LXIII “calling” = klesis. Related to “called” in v9. 11x in NT. From kaleo (see note LXI above). This is a calling or invitation. In the Bible, this word always refers to a call from God.

not according to our worksLXIV but according to his ownLXV purposeLXVI and grace, and this grace was given to us in Christ Jesus before the ages began,LXVII 

Notes on verse 9b

LXIV “works” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
LXV “own” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
LXVI “purpose” = prothesis. Related to “laying on” in v6. 12x in NT. From protithemi (to set before, purpose, plan, determine, put in a public display); {from pro (before, earlier than, ahead, prior) + tithemi (see note XLVII above)}. This is a setting forth – a proposal, predetermination, purpose. It can also mean something that is sacred or consecrated so it can be used for the showbread or sacred bread.
LXVII “ages began” = chronos + aionios. Chronos is time in the chronological sense, quantitative time or a duration of time. Aionios is from aion (an age, length of time). This is age-long, forever, everlasting. Properly, that which lasts for an age. This is where eon comes from.

10 but it has now been revealedLXVIII through the appearingLXIX of our SaviorLXX Jesus Christ, 

Notes on verse 10a

LXVIII “revealed” = phaneroo. From phaneros (visible, apparent, clear, shining); from phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). This is to make visible or clear, to make known. Properly, it is to illumine and so to make apparent or bring into open view.
LXIX “appearing” = epiphaneia. Related to “revealed” in v10. 6x in NT. From epiphanes (visible, glorious, memorable); from epiphaino (to shine on, give light to); {from epi (on, upon, among, what is fitting) + phaino (see note LXVIII above)}. This is manifestation, appearing, brightness, coming of Christ. It is where the word “epiphany” comes from.
LXX “Savior” = Soter. Related to “self-discipline” in v7 & “saved” in v9. From sozo (see note LIV above). This is savior, deliverer, preserver.

who abolishedLXXI, LXXII deathLXXIII and brought life and immortalityLXXIV to lightLXXV through the gospel. 

Notes on verse 10b

LXXI “abolished” = katargeo. Related to “works” in v9. From kata (down, against, according to, among) + argeo (to delay, linger, be at rest, be idle, do nothing); {from argos (inactive, idle, lazy, thoughtless, useless, unemployed, unprofitable) {from a (not) + ergon (see note LXIV above)}}. This is making something inactive or bringing it to nothing. So, it could mean making something inoperative or powerless, annulling, or severing. It can also mean to make something ineffective or invalid.
LXXII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
LXXIII “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.
LXXIV “immortality” = aphtharsia. 8x in NT. From aphthartos (imperishable, undecaying, immortal, incorruptible); {from a (not, without) + phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); from phthio (perish, waste away)}. This is incorruptibility – not able to decay. So, it is used for immortality. Figuratively, it can also mean genuineness.
LXXV “brought…to light” = photizo. Related to “revealed” and “appearing” in v10. 11x in NT. From phos (see note LXVIII above). This is to shine or give light, illumine or reveal. Properly, it is to enlighten in a literal or figurative sense. It can mean to brighten up or to make one see.

11 For this gospel I was appointedLXXVI a heraldLXXVII and an apostle and a teacher,LXXVIII 12 and for this reason I sufferLXXIX as I do. But I am not ashamed, for I knowLXXX

Notes on verses 11-12a

LXXVI “appointed” = tithemi. Related to “laying on” in v6 & “purpose” in v9. See note XLVII above.
LXXVII “herald” = kerux. 3x in NT. From kerusso (proclaim, preach, publish; properly, to act as a herald – announcing something publicly with confidence and/or to persuade). This is a herald, as in someone who comes to a town with crucial news for everyone. Here, it is a preacher or one who proclaims the gospel.
LXXVIII “teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.
LXXIX “suffer” = pascho. Related to “join with…in suffering” in v8. See note LVIII above.
LXXX “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.

the one in whom I have put my trust,LXXXI and I am sure that he is ableLXXXII to guardLXXXIII the deposit I have entrustedLXXXIV to him. 

Notes on verse 12b

LXXXI “put…trust” = pisteuo. Related to “faith” and “am sure” in v5. From pistis (see note XXXV above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
LXXXII “able” = dunatos. Related to “power” in v7. From dunamai (see note LII above). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.
LXXXIII “gurad” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.
LXXXIV “entrusted” = paratheke. Related to “laying on” in v6 & “purpose” in v9 & “appointed” in v11. 3x in NT – all in 1 & 2 Timothy. From paratithemi (properly, to set beside or place before; to set or serve a meal, to deposit something with someone, to set forth an argument; to entrust, commend, or tell a parable (as setting forth information)); {from para (beside, by, in the presence of) + tithemi (see note XLVII above)}. This is entrusted, deposit.

13 HoldLXXXV to the standardLXXXVI of soundLXXXVII

Notes on verse 13a

LXXXV “hold” = echo. Same as “am” in v3. See note XVII above.
LXXXVI “standard” = hupotuposis. 2x in NT – in 1 & 2 Timothy. From hupotupoo (to delineate); {from hupo (by, under, about, subordinate to) + a derivative of tupos (a figure, model, image, impression, pattern, copy; a model created through much repetition; figuratively, the proper model; the impression of a stamped image, the mark of a scar, the shape of a statue; figuratively, a style or resemblance; specially, a model as something to imitate or as a cautionary tale); {from tupto (to strike repeatedly, wound, punish; figuratively to offend)}}. This is an example, standard, sketch, imitation, prototype.
LXXXVII “sound” = hugiaino. 12x in NT. From hugies (healthy, whole, pure, normal, restored, wholesome; figuratively, sound or true teaching); from the base of auxano (to grow or enlarge, whether literal or figurative). This is healthy, sound, reasonable, pure, total health. This is the root that “hygiene” comes from.

teachingLXXXVIII that you have heardLXXXIX from me, in the faith and love that are in Christ Jesus. 14 Guard the goodXC deposit entrusted to you, with the help of the Holy Spirit livingXCI in us.

Notes on verses 13b-14

LXXXVIII “teaching” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
LXXXIX “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XC “good” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
XCI “living” = enoikeo. Same as “lived” in v5. See note XXXVI above.

Image credit: “Elena’s Schuhe (1986-88) – Sigmar Polke (1941 – 2010)” at Belem, Berardo Collection, Centro Cultural de Belem, Lisbon, Portugal. Photo by Pedro Ribeiro Simões, 2015.

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