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addressed rather as a "workman" than a scholar. The word translated "study" is the
Greek word spoudazo. Speudo, from which spoudazo is derived, means "haste",
(Luke 2: 16; 19: 5, 6; Acts 20: 16; 22: 18; II Pet. 3: 12). Words have a tendency to
degenerate, and, today, "haste" has lost its primary meaning and taken on another. "More
haste, less speed" is a proverb of the world, but such "haste" is neither implied in the
references given nor inculcated in the passage before us. In translating David's statement
"The kings business required haste" (I Sam. 21: 8) the LXX uses the word spoude. In
the A.V. spoudazo, and its associate words spoudaios, spoudaioo and spoude, are
translated more times by "diligence" and "diligently" than by any other. Let us note the
passages, as they give a fair idea of the apostle's meaning in II Tim. 2: 15. The
following occur in the pastoral epistles themselves.
"He sought me out very diligently, and found me" (II Tim. 1: 17).
"Do thy diligence to come shortly unto me . . . . . do thy diligence to come before
winter" (II Tim. 4: 9, 21).
"Be diligent to come unto me to Nicopolis" (Titus 3: 12).
"Bring Zenas . . . . . and Apollos on their journey diligently" (Titus 3: 13).
These five references have to do with travel, and, to this day, a special type of carriage
is called a Diligence, especially in France. Both speed and care are associated with
speudo and the words "assiduity", and "sedulous", very nearly approach the intention of
the original. In Eph. 4: 3 the word is translated "endeavour". The exhortation to
"study" also includes the idea of earnest and close application, implying some element of
endurance and, as we have already seen, some driving necessity that demands haste in its
primary meaning. Whatever it be that makes such demands upon the child of God must
be of supreme importance. Let us see what it is.
"Be diligent to shew thyself approved unto God."
In the original the word translated "to show" is paristemi, from para, "beside", and
istemi, "to stand". The combinations of the root word "to stand" are numerous and of
great variety. We will refer only to those that occur in II Timothy but commend to the
"diligent" reader the examination of this word and its combinations in detail.
Istemi, "To stand". "Nevertheless the foundation of God standeth sure" (II Tim. 2: 19).
Anastasis, "To stand up". "Saying the resurrection is past already" (II Tim. 2: 18).
Anthistemi, "To stand against". "Withstood Moses." "Withstood our words" (II Tim. 2: 8;
4: 15).
Aphistemi, "To stand away". "Depart from iniquity" (II Tim. 2: 19).
Enistemi, "To stand in". "Perilous times shall come" (II Tim. 3: 1).
Paristemi, "To stand beside". "Study to shew thyself." "The Lord stood with me"
(II Tim. 2: 15; 4: 17).
Peristemi, "To stand around". "But shun profane babblings" (II Tim. 2: 16).
It would be impossible for any acquainted with the Greek language to read this epistle
without becoming aware of this interplay of words. See how many of them come within
the context of II Tim. 2: 15. Because of the perilous times that are to "stand in" and
because of those, like Jannes and Jambres, who will withstand the truth, we are