3 13. " Ὑποτύπωσιν ἔχε " ὑγιαινόντων "λόγων ὧν παρ
~ - > - kat " ἀγάπῃ " τῇ Dev " Χριστῷ "᾿Ιησοῦ.
δι Timi. 14. τὴν καλὴν “ παραθήκην 1 °4 φύλαξον διὰ Πνεύματος “Ayiou τοῦ
14. μὴ Ξ
c Seer Tim, " ἐνοικοῦντος ἐν ἡμῖν. vi. 20.
ἄϑεειτίπι.
ν. 21. 6 Rom. viii. 11.
τη,
Οἶδας τοῦτο ὅτι ΄ ἀπεστράφησάν µε
f Matt. v. 42,2 Tim. iv. 4, Tit. i. 14, Heb. xii. 25.
1 παρακαταθήκην 47, Many others.
keeping. Cf. the story of St. John and the robber from Clem. Alex. Quis Dives, ὃ 42, quoted by Eus. Η. Ε. iii. 23, τὴν παρακαταθήκην ἀπόδος ἡμῖν. Here it means ‘‘my soul” or “myself,” cf. Ps. xxx. (xxxi.) 6, εἰς χεῖράς σου παραθήσο- μαι τὸ πνεῦμά pov, Luke xxiii. 46, τ Pet. iv. το, I Thess. ν. 23. This explana- tion of παραθήκην harmonises best with ἐπαισχύνομαι, πεπίστευκα, and φυλάξαι. The whole verse has a purely personal reference. Nothing but a desire to give παραθήκη the same meaning wherever it occurs (1 Tim. vi. 20, g.v.; 2 Tim. i. 14) could have made Chrys. explain it here as ‘‘the faith, the preaching of the Gos- pel”. So R.V.m., that which he hath committed unto me. ‘‘ Paulus, decessui proximus, duo deposita habebat: alterum Domino, alterum Timotheo committen- dum,’ Bengel. This exegesis compels us to refer ᾧ to God the Father.
εἰς ἐκείνην τὴν ἡμέραν: The day of judgment and award, 1 Cor. iii. 13.
Ver. 13. ὑποτύπωσιν ἔχε: A resump- tion of the exhortation which was broken off in ver.g. This command is strictly parallel to that which follows: tor. ἡγιαιν.--ἤκονσας corresponds to, and is the external expression of, τὴν καλ. παραθήκην; ἔχε corresponds to φύλαξον ; and ἐν πίστει--- Ἰησοῦ to διὰ---ἡμῖν.
ὑποτύπωσιν ὑγιαινόντων λόγων: The gen. is that of apposition: a pattern, sc. of faith, expressed in sound words. The phrase marks an advance on the μόρφωσις τῆς γνώσεως (Rom. ii. 20) or μόρφ. εὐσεβείας (2 Tim. iii. 5). It hap- pily suggests the power of expansion latent in the simplest and most primitive dogmatic formulas of the Christian faith.
ἔχε has the same strengthened signifi- cation as in r Tim. i. 19, where see note.
ὑγιαινόντων λόγων: See note on I Tim. i. το.
ὧν. .. ἤκουσας: Alf. notes that the use of ὧν rather than ἣν shows that ὕγιαιν. Ady. and not ὑποτύπ. is the chief thing in St. Paul’s mind. It is obvious that Timothy could not have heard the ὑποτύπωσις, which is a concept of the
mind expressed in many sound words heard on various occasions. As to the translation, von Soden agrees with Hort, who insists on ‘‘ the order, the absence of τὴν, and the use of €xe’’ as compelling us to render, ‘‘ Hold as a pattern,” etc. This rendering would favour Hort’s con- jecture that ‘‘QN is a primitive corrup- tion for ON,” 1.ε., ‘‘Hold as a pattern of sound words the word which thou hast heard,’’ etc. But the absence of the article is such a marked feature in the Pastorals that no argument can be based on it here.
Bengel calls attention to the change in order in ii. 2. Here, wap’ ἐμοῦ ἤκου- σας, the emphasis being on St. Paul’s personal authority; there, ἤκουσας παρ᾽ ἐμοῦ, because of the antithesis between ἤκουσας and παράθου.
ἐν πίστει, κ.τ.λ.: See note on 1 Tim. i. 14. This clause must be joined with ἔχε, not with ἤκουσας, nor with ὑγιαιν. hoy. only: as given in faith, etc. (von Soden),
Ver. 14. τὴν καλὴν παραθήκην: The faith, which is a ὑποτύπωσις in relation to the growing apprehension of it by the Church, is a παραθήκη, deposit, in the case of each individual. On the constant epithet καλός see 1 Tim. i. 18, and on παραθήκη I Tim. vi. 20. There is a special force in καλήν here, as distin- guishing the precious faith from τὴν παραθήκην μου of ver. 12.