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2 Timothy 4:20

2 Timothy 4:20 in Multiple Translations

Erastus has remained at Corinth, and Trophimus I left sick in Miletus.

Erastus abode at Corinth: but Trophimus have I left at Miletum sick.

Erastus remained at Corinth: but Trophimus I left at Miletus sick.

Erastus was stopping at Corinth; but Trophimus, when I last saw him was at Miletus, ill.

Erastus stayed on in Corinth. I left Trophimus behind in Miletus because he was sick.

Erastus abode at Corinthus: Trophimus I left at Miletum sicke.

Erastus did remain in Corinth, and Trophimus I left in Miletus infirm;

Erastus remained at Corinth, but I left Trophimus at Miletus sick.

Erastus abode at Corinth: but Trophimus I have left at Miletum sick.

Erastus remained at Corinth. And Trophimus I left sick at Miletus.

Erastus stayed in Corinth city. Trophimus, I left in Miletus city because he was sick.

And I’ll tell you about 2 of the men that were with me. Erastus is not with me now, he stayed in Corinth. And Trofimus was with me at Miletus, but he got sick, so I had to leave him there until he gets better.

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Berean Amplified Bible — 2 Timothy 4:20

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2 Timothy 4:20 Interlinear (Deep Study)

BIB
GRK εραστος εμεινεν εν κορινθω τροφιμον δε απελιπον εν μιλητω ασθενουντα
εραστος erastos G2037 Erastus Noun-NSM
εμεινεν menō G3306 to stay Verb-AAI-3S
εν en G1722 in/on/among Prep
κορινθω Korinthos G2882 Corinth Noun-DSF
τροφιμον Trophimos G5161 Trophimus Noun-ASM
δε de G1161 then Conj
απελιπον apoleipō G620 to leave Verb-2AAI-1S
εν en G1722 in/on/among Prep
μιλητω Milētos G3399 Miletus Noun-DSF
ασθενουντα astheneō G770 be weak: weak Verb-PAP-ASM
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Greek Word Reference — 2 Timothy 4:20

εραστος erastos G2037 "Erastus" Noun-NSM
Erastus was a Christian companion of Paul, mentioned in Acts 19:22 and Romans 16:23 as a treasurer in Corinth, showing his role in the early church.
Definition: Ἐραστος, -ου, ὁ Erastus; __1. a companion of St. Paul, Act.19:22, and prob. 2Ti.4:20. __2. The treasurer of Corinth, Rom.16:23.† (AS)
Usage: Occurs in 3 NT verses. KJV: Erastus See also: 2 Timothy 4:20; Acts 19:22; Romans 16:23.
εμεινεν menō G3306 "to stay" Verb-AAI-3S
This word means 'to stay' and is used to describe remaining in a place or state. It appears in Matthew and John to describe Jesus and the Holy Spirit staying with someone. It's often translated as 'abide' or 'remain'.
Definition: μένω, [in LXX for קוּם ,עמד, etc. ;] to stay, abide, remain. __1. Intrans.; __(i) of place: before ἐν, Luk.8:27, al.; παρά, with dative of person(s), Jhn.1:40, al; σύν, Luk.1:56; καθ᾽ ἑαυτόν, Act.28:16; with adv., ἐκεῖ, Mat.10:11; ὧδε, Mat.26:38; metaphorically, 1Jn.2:18; of the Holy Spirit, Jhn.1:32, 33 14:17; of Christ, Jhn.6:56 15:4, al.; ὁ θεός, 1Jn.4:15, conversely, of Christians, Jhn.6:56 15:4, 1Jn.4:15, al.; ὁ λόγος τ. θεοῦ, 1Jn.2:14; ἡ ἀλήθεια, II Jo 2, al. __(ii) Of time; __(a) of persons: Php.1:25; before εἰς τ. αἰῶνα, Jhn.12:34, Heb.7:24, 1Jn.2:17; ὀλίγον, Rev.17:10; ἕως ἔρχομαι, Jhn.21:22, 23; __(b) of things, lasting or enduring: cities, Mat.11:23, Heb.13:14; λόγος θεοῦ, 1Pe.1:23; ἁμαρτία, Jhn.9:41. __(iii) Of condition: with pred., μόνος, Jhn.12:24; ἄγαμος, 1Co.7:11; πιστός, 2Ti.2:13; ἱερεύς, Heb.7:3; with adv., οὕτως, 1Co.7:40; ὡς κἀγώ, ib. 8; before ἐν, ib. 20, 24. __2. Trans. (Bl., §34, 1; Field, Notes, 132): with accusative of person(s), Act.20:5, 23 (cf. ἀνα-, δια-, ἐν-, ἐπι-, κατα-, παρα-, συν-παρα-, περι-, προσ-, ὑπο-μένω). (AS)
Usage: Occurs in 105 NT verses. KJV: abide, continue, dwell, endure, be present, remain, stand, tarry (for), X thine own See also: 1 Corinthians 3:14; Hebrews 7:24; 1 Peter 1:23.
εν en G1722 "in/on/among" Prep
This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.
Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)
Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.
κορινθω Korinthos G2882 "Corinth" Noun-DSF
Corinth is a city in Greece, mentioned in Acts 18 and 1 and 2 Corinthians. It was an important city in biblical times. The apostle Paul visited Corinth.
Definition: Κόρινθος, -ου, ἡ Corinth: Act.18:1, 27 19:1, 1Co.1:2, 2Co.1:1 1:23, 2Ti.4:20.† (AS)
Usage: Occurs in 6 NT verses. KJV: Corinth See also: 1 Corinthians 1:2; 2 Timothy 4:20; Acts 19:1.
τροφιμον Trophimos G5161 "Trophimus" Noun-ASM
Trophimus was a Christian who accompanied Paul on his journeys, as mentioned in Acts 20:4 and 21:29. His name means 'nourishing' or 'nutritive'.
Definition: Τρόφιμος, -ου, ὁ Trophimus: Act.20:4 21:29, 2Ti.4:20.† (AS)
Usage: Occurs in 3 NT verses. KJV: Trophimus See also: 2 Timothy 4:20; Acts 20:4; Acts 21:29.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
απελιπον apoleipō G620 "to leave" Verb-2AAI-1S
To leave something or someone behind, like Paul leaving his cloak in 2 Timothy 4:13.
Definition: ἀπο-λείπω [in LXX for H2308 יָתַר, etc. ;] __1. to leave, leave behind (in π. a term. techn. in wills; see MM, see word): 2Ti.4:13 4:20, Tit.1:5; pass., to be reserved, remain: Heb.4:6, 9 10:26. __2. to desert, abandon: Ju 6.† (AS)
Usage: Occurs in 6 NT verses. KJV: leave, remain See also: 2 Timothy 4:13; Hebrews 4:9; Hebrews 4:6.
εν en G1722 "in/on/among" Prep
This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.
Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)
Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.
μιλητω Milētos G3399 "Miletus" Noun-DSF
Miletus was an ancient city in Asia Minor, mentioned in Acts 20:15 and 2 Timothy 4:20. It was a major port city. The apostle Paul visited Miletus during his missionary journeys.
Definition: Μίλητος, -ου, ἡ, Miletus a maritime city of Caria : Act.20:15, 17, 2Ti.4:20.† (AS)
Usage: Occurs in 3 NT verses. KJV: Miletus See also: 2 Timothy 4:20; Acts 20:15; Acts 20:17.
ασθενουντα astheneō G770 "be weak: weak" Verb-PAP-ASM
The Greek word for being weak or feeble describes a state of physical or moral weakness, as seen in Acts 20:35 and Romans 8:3, and can also refer to being sick or diseased, as in Matthew 25:36 and John 4:46. This concept is discussed in various New Testament passages, including 2 Corinthians and Philippians.
Definition: ἀσθενέω, -ῶ ( ἀσθενής) [in LXX chiefly for כָּשַׁל ;] to be weak, feeble: Act.20:35, Rom.8:3, 2Co.11:21 12:10 13:4 13:9; with dative, πίστει (Cremer, 527), Rom.4:19 14:1; same implied, Rom.14:2, 21, 1Co.8:11-12, 2Co.11:29; εἰς, 2Co.13:3. Specif., of bodily debility, to be sick: Mat.25:36, 39, Luk.4:40, Jhn.4:46 5:3, 7 5:13 11:1-3, 6 Act.9:37, Php.2:26-27, 2Ti.4:20, Jas.5:14; οἱ ἀσθενοῦντες, the sick: Mat.10:8 (MM, see word), Mrk.6:56, Luk.9:2, Act.19:12.† (AS)
Usage: Occurs in 35 NT verses. KJV: be diseased, impotent folk (man), (be) sick, (be, be made) weak See also: 1 Corinthians 8:9; John 6:2; James 5:14.

Study Notes — 2 Timothy 4:20

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Cross References

ReferenceText (BSB)
1 Acts 20:4 Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia.
2 Acts 19:22 He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia.
3 Philippians 2:26–27 For he has been longing for all of you and is distressed because you heard he was ill. He was sick indeed, nearly unto death. But God had mercy on him, and not only on him but also on me, to spare me sorrow upon sorrow.
4 Acts 21:29 For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple.
5 Romans 16:23 Gaius, who has hosted me and all the church, sends you greetings. Erastus, the city treasurer, sends you greetings, as does our brother Quartus.
6 Acts 20:15 Sailing on from there, we arrived the next day opposite Chios. The day after that we arrived at Samos, and on the following day we came to Miletus.
7 Acts 20:17 From Miletus, Paul sent to Ephesus for the elders of the church.

2 Timothy 4:20 Summary

In this verse, Paul is updating his friend Timothy on the whereabouts of two of his friends, Erastus and Trophimus. Erastus stayed in Corinth, while Trophimus was left sick in Miletus. This shows us that even in the midst of ministry and travel, we should care for one another and prioritize the well-being of our brothers and sisters in Christ, just like Paul did (as seen in Galatians 6:2). We can learn from Paul's example to trust in God's sovereignty and guidance, even when faced with difficult decisions or uncertain circumstances, and to show care and concern for those around us, just as Jesus taught us to love one another in John 13:34-35.

Frequently Asked Questions

Why did the Apostle Paul leave Trophimus sick in Miletus?

The Bible does not provide a specific reason why Paul left Trophimus sick in Miletus, but it is likely that Paul had to continue his journey and could not stay to care for Trophimus, trusting that God would provide for his recovery, as seen in Paul's trust in God's providence in Philippians 4:13 and 2 Corinthians 9:8.

Who was Erastus and why did he remain in Corinth?

Erastus is mentioned in Romans 16:23 as the city treasurer of Corinth, and it is likely that he was a believer who remained in Corinth to serve the church there, similar to how Paul encouraged believers to remain in their cities to serve in 1 Corinthians 7:20-24.

What can we learn from Paul's concern for his friends, like Trophimus and Erastus?

Paul's concern for his friends shows us the importance of caring for one another in the body of Christ, as seen in Galatians 6:2 and 1 Thessalonians 5:14, and demonstrates that even in the midst of ministry and travel, we should prioritize the well-being of our brothers and sisters in Christ.

How does this verse relate to Paul's overall ministry and travels?

This verse provides a glimpse into Paul's travels and ministry, as described in Acts 13-28, and shows how he had to make difficult decisions about where to go and who to leave behind, trusting in God's sovereignty and guidance, as seen in Romans 8:28 and Proverbs 3:5-6.

Reflection Questions

  1. What are some ways I can show care and concern for my fellow believers, like Paul did for Trophimus and Erastus?
  2. How can I trust in God's providence, like Paul did, when faced with difficult decisions or uncertain circumstances?
  3. What are some lessons I can learn from Paul's example of prioritizing the well-being of others, even in the midst of busy ministry or travel?
  4. How can I apply the principle of caring for one another in the body of Christ, as seen in this verse, to my own relationships and community?

Gill's Exposition on 2 Timothy 4:20

Erastus abode at Corinth,.... He was chamberlain of that city, Romans 16:23 who being sent along with Timothy into Macedonia, Acts 19:22 very probably went from thence into Achaia, to Corinth, his native place, where he stayed.

Jamieson-Fausset-Brown on 2 Timothy 4:20

Erastus abode at Corinth: but Trophimus have I left at Miletum sick.

Matthew Poole's Commentary on 2 Timothy 4:20

Erastus abode at Corinth; of this Erastus see . He was the chamberlain of Corith, so he abode there. Paul sent him into Macedonia, . But Tropimus have I left at Miletus sick; Trophimus was an Ephesian, , one of Paul’ s companions, ; he was left at Miletum, a city in Asia, not far from Ephesus.

Trapp's Commentary on 2 Timothy 4:20

20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick. Ver. 20. At Miletum sick]

Ellicott's Commentary on 2 Timothy 4:20

(20) Erastus abode at Corinth.—Better rendered, remained at Corinth. An Erastus is mentioned in Romans 16:23, the “chamberlain” of Corinth, one of the Christian congregation of that city. This man was probably identical with him. Another “Eastus” appears among those who ministered to St. Paul at Ephesus (Acts 19:22). Him St. Paul sent on missionary work into Macedonia. There were, therefore, among St. Paul’s friends two men of this name: the one a resident official personage at Corinth; the other one of that band who journeyed hither and thither for the propagation of the faith. But Trophimus have I left at Miletum sick.—Trophimus, a Gentile Christian, who was with St. Paul on his third missionary journey, and whom the Apostle was accused of taking into the Temple at Jerusalem. It was this accusation on the part of the Jews which led to St. Paul’s arrest which preceded his first long imprisonment. The event here alluded to must have taken place some time after the Apostle’s release from the first imprisonment, A.D. 63, and, probably, in the course of his last journey, shortly before his second arrest and imprisonment at Rome, about A.D. 66. Miletus (not “Miletum”), a seaport of Caria, about thirty miles from Ephesus, once a city of great renown, whence, it is said, eighty colonies had proceeded; but in the days of St. Paul its glories were already on the wane. It is now famous only for its vast ruined theatre. (See Acts 20:15.) It has been suggested that this mention of Trophimus was intended to clear him of any neglect. “Erastus,” wrote the Apostle, “remained at Corinth; but Trophimus’ reason for not coming to Rome was his sickness.”

Adam Clarke's Commentary on 2 Timothy 4:20

Verse 20. Erastus abode at Corinth] He was treasurer of that city, as we learn from Romans 16:23. See the note there. The apostle had sent him and Timothy on a mission to Macedonia, Acts 19:22, whence it is probable he returned to Corinth, and there became finally settled. Trophimus have I left at Miletum sick.] Even the apostles could not work miracles when they pleased; that power was but rarely given, and that for very special purposes. Trophimus was an Ephesian. See Acts 20:4, and the note there. Miletus was a maritime town of Ionia, not far from Ephesus; but there was another Miletus, in Crete, which some learned men think to be intended here. It appears that St. Paul went from Macedonia to Corinth, where he left Erastus; from Corinth he proceeded to Troas, where he lodged with Carpus: from Troas he went to Ephesus, where he visited Timothy; from Ephesus he went to Miletus, where he left Trophimus sick; and having embarked at Miletus, he went by sea to Rome. See Calmet. It is most likely, therefore, that the Miletus of Ionia is the place intended.

Cambridge Bible on 2 Timothy 4:20

20. Erastus abode] ‘Stayed at his post’; the verb suggests certainly that he had been commissioned by St Paul for some duty which he courageously fulfilled; if therefore it is unlikely that the Erastus who was chamberlain or treasurer (Oeconomus) of Corinth could be a fellow minister with Timothy to Macedonia (Acts 19:22), it is equally unlikely that he could have been set on duty at Corinth, as is implied here. In which case we may identify the Erastus of Act 19:22 with the Erastus here, and regard the ‘chamberlain’ as a different person. See sketch of last journeys of St Paul and his companions in the Introduction, p. 43.Trophimus] An Ephesian and Gentile, who was with St Paul at Troas on the third missionary journey (Acts 20:4) and accompanied him to Jerusalem, causing a disturbance there because he was a Gentile (Acts 21:29). The only natural way of placing this event is at some visit to Miletus after the close of the Acts, see Introduction, p. 43. Miletum must be a misprint of A.V. as there is no authority anywhere for a neuter form.

Barnes' Notes on 2 Timothy 4:20

Erastus - see the notes on Romans 16:23. Abode at Corinth - This was his home, where he filled an important office; see the notes at Romans 16:23.

Whedon's Commentary on 2 Timothy 4:20

20. Erastus—Mentioned as city treasurer of Corinth in Romans 16:23; as going by commission from St. Paul to Corinth from Ephesus with Timothy, (Acts 19:22,) and here as being with Timothy at Ephesus.

Sermons on 2 Timothy 4:20

SermonDescription
Willie Mullan The Eternal Spirit the Gifts That Ceased by Willie Mullan In this sermon, the speaker focuses on 2 Timothy chapter 4 and verse 11. The speaker mentions that Paul had many companions during his missionary journeys, including Silas, Timothy
Denis Lyle It's Supper Time. Where's Martha? - Serving Gifts by Denis Lyle Denis Lyle delves into the topic of whether God performs miracles today, exploring the concept of sign gifts and the historical context of miracles in the Bible. He emphasizes that
Daniel Steele Faith Healing by Daniel Steele Daniel Steele preaches about the earnest effort to restore the lost extraordinary gifts of the Spirit in modern Christianity, focusing on healing by faith and the distinction betwe
H.J. Vine "A Letter as to the Truth and Those Who Hold It" (3 John) by H.J. Vine H.J. Vine preaches on the exemplary life of Gaius, a beloved brother who remained faithful to the truth despite facing challenges and opposition within the assemblies. Through exam
Rolfe Barnard Utterance by Rolfe Barnard In this sermon, the preacher emphasizes the importance of presenting Christ in the truth as found in the Bible. He warns against accepting a distorted version of Jesus or reducing
Paris Reidhead The Counterfeit and the Genuine by Paris Reidhead In this sermon, the preacher discusses the dangers of counterfeit religious views and attitudes. He emphasizes that successful counterfeits will have many characteristics similar t
F.B. Meyer Our Daily Homily - Philippians by F.B. Meyer F.B. Meyer emphasizes the significance of suffering in the life of a believer, illustrating how it serves as a powerful testament to the reality of faith when endured with grace. H

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