2:1 {But speak thou} (su de lalei). In contrast to these Pharisaic Gnostics in Crete.
{Befit} (prepei). Old verb to be becoming, seemly. See 1Ti 2:10; Eph 5:3. With dative case didaskaliāi.
{Sound} (hugiainousēi). Healthful as in 1:13; 2:2; 1Ti 1:10, common word in the Pastorals.

2:2 {Aged men} (presbutas). See Phm 1:9 for this word. For discussion of family life see also Co 3:18-4:1; Eph 5:22-6:9; 1Ti 5:1-6:2. For the adjectives here see 1Ti 3:2,8; for the substantives see 1Ti 6:11.

2:3 {Aged women} (presbutidas). Old word, feminine of presbutēs, only here in N.T. See presbuteras in 1Ti 5:2. {Reverent} (hieroprepeis). Old word (heiros, prepei). Only here in N.T. Same idea in 1Ti 2:10. Like people engaged in sacred duties (Lock).
{In demeanour} (en katastēmati). Late and rare word (inscriptions) from kathistēmi, deportment, only here in N.T.
{Not slanderers} (mē diabolous). See 1Ti 3:11; 2Ti 3:3.
{Nor enslaved to much wine} (mēde oinōi pollōi dedoulōmenas). Perfect passive participle of douloō, with dative case oinōi. See 1Ti 3:8. "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible."
{Teachers of that which is good} (kalodidaskalous). Compound word found here alone, "bona docentes" (teaching good and beautiful things). A sorely needed mission.

2:4 {That they may train} (hina sōphronizōsin). Purpose clause, hina and present active subjunctive of sōphronizō, old verb (from sōphrōn, sound in mind, saos, phrēn, as in this verse), to make sane, to restore to one's senses, to discipline, only here in N.T.
{To love their husbands} (philandrous einai). Predicate accusative with einai of old adjective philandros (philos, anēr, fond of one's husband), only here in N.T. Anēr means man, of course, as well as husband, but only husband here, not "fond of men" (other men than their own).
{To love their children} (philoteknous). Another old compound, here only in N.T. This exhortation is still needed where some married women prefer poodle-dogs to children.

2:5 {Workers at home} (oikourgous). So the oldest MSS. (from oikos, ergou) instead of oikourous, keepers at home (from koiso, ouros, keeper). Rare word, found in Soranus, a medical writer, Field says. Cf. 1Ti 5:13. "Keepers at home" are usually "workers at home."
{Kind} (agathas). See Ro 5:7. See Col 3:18; Eph 5:22 for the same use of hupotassomai, to be in subjection. Note idiois (their own). See 1Ti 6:1 for the same negative purpose clause (hina mē blasphēmētai).

2:6 {The younger men} (tous neōterous). Just one item, besides "likewise" (hosautōs as in 3; 1Ti 2,9), "to be soberminded" (sōphronein, old verb as in Rom 12:3). It is possible to take "in all things" (peri panta) with sōphronein, though the editors take it with verse 7.

2:7 {Shewing thyself} (seauton parechomenos). Present middle (redundant middle) participle of parechō with the reflexive pronoun seauton as if the active voice parechōn. The "Koinē" shows an increasing number of such constructions (Robertson, "Grammar", p. 811). See active in 1Ti 1:4.
{An ensample} (tupon). For this word see 2Th 3:9; Php 3:17.
{Uncorruptness} (aphthorian). Only example, from late adjective aphthoros (a privative and phtheirō).

2:8 {Sound} (hugiē, Attic usually hugiā in accusative singular), elsewhere in Pastorals participle hugianōn (verse 1).
{That cannot be condemned} (akatagnōston). Only N.T. example (verbal, a privative and katagnōstos) and in IV Macc. 4:47. Deissmann ("Bible Studies", p. 200) quotes it from an inscription and the adverb from a papyrus.
{He that is of the contrary part} (ho ex enantias). "The one on the opposite side" (your opponent). Cf. verse 9; 1Ti 5:14.
{May be ashamed} (hina entrapēi). Final clause with hina and second aorist passive subjunctive of entrepō, to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2Th 3:14; 1Co 4:14. This sense in the papyri.
{Evil} (phaulon). Old word, easy (easy morals), worthless; bad, as in 2Co 5:10.

2:9 {Servants} (doulous). "Slaves." Supply "exhort" (parakalei). See 1Ti 6:1 for "masters" (despotais). {Well-pleasing} (euarestous). See on ¯2Co 5:9.
{Not gainsaying} (mē antilegontas). "Not answer back." See Ro 10:21.

2:10 {Not purloining} (mē nosphizomenous). Present middle participle of nosphizō, old verb (from nosphi, apart), in middle to set apart for oneself, to embezzle, in N.T. only here and Ac 5:2f.
{Fidelity} (pistin). See Ga 5:22; 1Ti 5:12 for pistis in the sense of faithfulness. Nowhere else in the N.T. do we have agathē with pistis as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase (pāsan pistin endeiknumenēi). Westcott and Hort put agapēn in the margin. See 3:2.
{That they may adorn} (hina kosmōsin). Final clause with hina and present active subjunctive. See 1Ti 2:9 for kosmeō. Paul shows slaves how they may "adorn" the teaching of God.

2:11 {Hath appeared} (epephanē). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of epiphainō, old verb, in N.T. here, 3:4; Lu 1:79; Ac 27:20. {Bringing salvation} (sōtērios). Old adjective from sōtēr (Saviour), here alone in N.T. except to sōtērion (salvation, "the saving act") in Lu 2:30; 3:6; Eph 6:17.
{Instructing} (paideuousa). See 1Ti 1:20.
{Ungodliness} (asebeian). See Ro 1:18.
{Worldly lusts} (tas kosmikas epithumias). Aristotle and Plutarch use kosmikos (from kosmos) about the universe as in Heb 9:1 about the earthly. Here it has alone in N.T. the sense of evil "in this present age" as with kosmos in 1Jo 2:16. The three adverbs set off the opposite (soberly sōphronōs, righteously dikaiōs, godly eusebōs).

2:13 {Looking for} (prosdechomenoi). Present middle participle of prosdechomai, old verb, the one used of Simeon (Lu 2:25) and others (Lu 2:38) who were looking for the Messiah.
{The blessed hope and appearing of the glory} (tēn makarian elpida kai epiphaneian tēs doxēs). The word epiphaneia (used by the Greeks of the appearance of the gods, from epiphanēs, epiphainō) occurs in 2Ti 1:10 of the Incarnation of Christ, the first Epiphany (like the verb epephanē, Tit 2:11), but here of the second Epiphany of Christ or the second coming as in 1Ti 6:14; 2Ti 4:1,8. In 2Th 2:8 both epiphaneia and parousia (the usual word) occur together of the second coming. {Of our great God and Saviour Jesus Christ} (tou megalou theou kai sōtēros Iēsou Christou). This is the necessary meaning of the one article with theou and sōtēros just as in 2Pe 1:1,11. See Robertson, "Grammar", p. 786. Westcott and Hort read Christou Iēsou.

2:14 {Who gave himself for us} (hos edōken heauton huper hēmōn). Paul's great doctrine (Ga 1:4; 2:20; 1Ti 2:6).
{That he might redeem us} (hina lutrōsētai). Final clause, hina and the aorist middle subjunctive of lutroō, old verb from lutron (ransom), in N.T. only here, Lu 24:21; 1Pe 1:18.
{Purify to himself} (katharisēi heautōi). Final clause with first aorist active subjunctive of katharizō, for which verb see Eph 5:26. {Lawlessness} (anomias). See 2Th 2:3.
{A people for his own possession} (laon periousion). A late word (from perieimi, to be over and above, in papyri as well as periousia), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See 1Pe 2:9 (laos eis peripoiēsin). {Zealous of good works} (zēlōtēn kalōn ergōn). "A zealot for good works." Substantive for which see 1Co 14:12; Ga 1:14. Objective genitive ergōn.

2:15 {With all authority} (meta pasēs epitagēs). See 1Co 7:6; 2Co 8:8. Assertion of authority is sometimes necessary.
{Let no man despise thee} (mēdeis sou periphroneitō). Present active imperative in prohibition of periphroneō, old verb, only here in N.T., to think around (on all sides). Literally, "let no man think around thee" (and so despise thee). In 1Ti 4:12 it is kataphroneitō (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it.