2 Timotius 1:14

1:14 Protect that good thing ¹  entrusted to you, through the Holy Spirit who lives within us.

2 Timotius 2:2

2:2 And entrust what you heard me say ²  in the presence of many others as witnesses ³  to faithful people ⁴  who will be competent ⁵  to teach others as well.

2 Timotius 2:14-15

Dealing with False Teachers

2:14 Remind people ⁶  of these things and solemnly charge them ⁷  before the Lord ⁸  not to wrangle over words. This is of no benefit; it just brings ruin on those who listen. ⁹  2:15 Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately. ¹⁰ 

2 Timotius 2:24-25

2:24 And the Lord’s slave ¹¹  must not engage in heated disputes ¹²  but be kind toward all, an apt teacher, patient, 2:25 correcting ¹³  opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth ¹⁴ 

2 Timotius 4:1-4

Charge to Timothy Repeated

4:1 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom: 4:2 Preach the message, ¹⁵  be ready ¹⁶  whether it is convenient or not, ¹⁷  reprove, rebuke, exhort ¹⁸  with complete patience and instruction. 4:3 For there will be a time when people ¹⁹  will not tolerate sound teaching. Instead, following their own desires, ²⁰  they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. ²¹  4:4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths. ²² 

[1:14]  ¹ sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).

[2:2]  ² tn Grk “what you heard from me” (cf. 1:13).

[2:2]  ³ tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”

[2:2]  ⁴ tn Grk “faithful men”; but here ἀνθρώποις (anqrwpoi") is generic, referring to both men and women.

[2:2]  ⁵ tn Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6).

[2:14]  ⁶ tn Grk “remind of these things,” implying “them” or “people” as the object.

[2:14]  ⁷ tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁸ tc ‡ Most witnesses (A D Ψ 048 1739 1881 Ï sy) have κυρίου (kuriou, “Lord”) instead of θεοῦ (qeou, “God”) here, while a few have Χριστοῦ (Cristou, “Christ”; 206 {429 1758}). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) is the expression ἐνώπιον κυρίου found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.

[2:14]  ⁹ tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

[2:15]  ¹⁰ sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”

[2:24]  ¹¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:24]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:24]  ¹² tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.

[2:25]  ¹³ sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).

[2:25]  ¹⁴ tn Grk “repentance unto knowledge of the truth.”

[4:2]  ¹⁵ tn Or “the word.”

[4:2]  ¹⁶ tn Or “be persistent.”

[4:2]  ¹⁷ tn Grk “in season, out of season.”

[4:2]  ¹⁸ tn Or “encourage.”

[4:3]  ¹⁹ tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

[4:3]  ²⁰ tn Grk “in accord with.”

[4:3]  ²¹ tn Grk “having an itching in regard to hearing,” “having itching ears.”

[4:4]  ²² sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14.