What Does 2 Timothy 3:2 Mean in the King James?
For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
Two loves open this list, self and silver, and the traits that follow show how those loves become a life.
THE MEANING
This verse names a pattern visible now when love bends toward the self and wealth: boasting, pride, slander, defiance within family bonds, ingratitude, and disregard for what is set apart cluster beside it. An inward orientation takes outward form in speech, relationships, and response to what is received.
WHAT THIS UNDOES
It dissolves the belief that self-focus and money-love are harmless private preferences: here, they appear alongside contemptuous speech, disobedience to parents, ingratitude, and disregard for what is set apart.
THE ROOT
φίλαυτοι
philautoi
GROWS FROM
φιλέω
phileō
to love or feel affection; here, the love element joins with “self” to form “self-loving.”
“lovers of their own selves” in this verse is philautoi. English makes “lovers of themselves” and “covetous” sound like separate categories, but both are built from the same Greek element for love: the self and silver have become objects of affection. The same element returns in verse 4 for pleasure and God, making the passage a contest over what receives love.
ALSO GROWS
philargyroi: Lovers of silver or money, rendered “covetous” here.
φιλάργυροι
The same love element joins self-love to attachment to wealth, showing that both describe where affection is directed.
philēdonoi: Lovers of pleasure, named in 2 Timothy 3:4.
φιλήδονοι
The list continues by naming another object of love, extending the pattern beyond self and wealth.
philotheoi: Lovers of God, named in 2 Timothy 3:4.
φιλόθεοι
Set beside pleasure-love, this shows that the passage turns on which object receives a person’s love.
ἀχάριστοι
acharistoi
GROWS FROM
χάρις
charis
favor freely given; the word for being unthankful is formed from this root with a negating prefix.
“unthankful” in this verse is acharistoi. The word carries a negating prefix before favor: ingratitude is framed as being without favor, as though what is received were neither seen nor answered. Gratitude belongs to the same word-family as favor itself; what is received has failed to register as gift.
ALSO GROWS
charis: Favor or goodwill freely given.
χάρις
The shared root links thankfulness with recognizing favor as something received.
eucharisteō: To give thanks or express gratitude.
εὐχαριστέω
Its shared root makes gratitude a response connected to favor.
charizomai: To grant freely or show favor.
χαρίζομαι
This branch presents favor as something extended to another, deepening the contrast with being unthankful.
THE PATTERN
The object of love becomes a governing allegiance that shapes what a person serves and chooses.
Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.THE THREAD
Traitors, heady, highminded, lovers of pleasures more than lovers of God;The same love element appears twice here: pleasure is loved, and God is loved, with the verse explicitly comparing the two. That makes the self-love and silver-love of verse 2 part of a larger contest over what receives affection.
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