2 Timothy 2:26

ἀνανήψωσιν is to be connected with εἰς τὸ ἐκείνου θέλημα. Compare ἐκνήψατε δικαίως, 1 Corinthians 15:34. ἐκείνου then refers to ὁ θεός, and θέλημα will have its usual force as the Will of God (see 1 Peter 4:2): That they who had been taken captive by the devil may recover themselves (respiscant, Vulg.) out of his snare, so as to serve the will of God. This is Beza's explanation and that of von Soden (nearly), who compares αἰχμαλωτίζοντες, 2 Corinthians 10:5. It has the advantage of giving a natural reference to αὐτοῦ and ἐκείνου respectively, which are employed accurately in 2 Timothy 3:9. The paradoxical use of ζωγρέω in Luke 5:10 must not be taken as determining the use of the word elsewhere. Of the other explanations, that of the A.V. and Vulg., which supposes an inelegant but not impossible reference of both αὐτοῦ and ἐκείνου to τοῦ διαβόλου, is preferable to the R.V., following Wetstein and Bengel, which refers αὐτοῦ back to δοῦλον Κυρίου, and dissociates ἐζωγρημένοι from παγίδος, with which it is naturally connected. The reference of αὐτοῦ and ἐκείνου to the same subject, as given in the A.V., is paralleled by Wis 1:16, συνθήκην ἔθεντο πρὸς αὐτόν, ὅτι ἄξιοί εἰσιν τῆς ἐκείνου μερίδος εἶναι.