2 Timotius 3:13

3:13 But evil people and charlatans will go from bad to worse, ¹  deceiving others and being deceived themselves. ² 

2 Timotius 2:2

2:2 And entrust what you heard me say ³  in the presence of many others as witnesses ⁴  to faithful people ⁵  who will be competent ⁶  to teach others as well.

2 Timotius 2:24

2:24 And the Lord’s slave ⁷  must not engage in heated disputes ⁸  but be kind toward all, an apt teacher, patient,

2 Timotius 2:18

2:18 They have strayed from the truth ⁹  by saying that the resurrection has already occurred, and they are undermining some people’s faith.

2 Timotius 3:9

3:9 But they will not go much further, ¹⁰  for their foolishness will be obvious to everyone, just like it was with Jannes and Jambres. ¹¹ 

2 Timotius 2:22

2:22 But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others ¹²  who call on the Lord from a pure heart. ¹³ 

2 Timotius 3:12

3:12 Now in fact all who want to live godly lives in Christ Jesus will be persecuted.

2 Timotius 2:6

2:6 The farmer who works hard ought to have the first share of the crops.

2 Timotius 3:2

3:2 For people ¹⁴  will be lovers of themselves, ¹⁵  lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy,

2 Timotius 4:16

4:16 At my first defense no one appeared in my support; instead they all deserted me – may they not be held accountable for it.

2 Timotius 3:6

3:6 For some of these insinuate themselves ¹⁶  into households and captivate weak women ¹⁷  who are overwhelmed with sins and led along by various passions.

2 Timotius 3:5

3:5 They will maintain the outward appearance ¹⁸  of religion but will have repudiated its power. So avoid people like these. ¹⁹ 

2 Timotius 1:15

1:15 You know that everyone in the province of Asia ²⁰  deserted me, including Phygelus and Hermogenes.

2 Timotius 2:4

2:4 No one in military service gets entangled in matters of everyday life; otherwise he will not please ²¹  the one who recruited him.

2 Timotius 3:8

3:8 And just as Jannes and Jambres ²²  opposed Moses, so these people – who have warped minds and are disqualified in the faith ²³  – also oppose the truth.

2 Timotius 2:14

Dealing with False Teachers

2:14 Remind people ²⁴  of these things and solemnly charge them ²⁵  before the Lord ²⁶  not to wrangle over words. This is of no benefit; it just brings ruin on those who listen. ²⁷ 

2 Timotius 2:25

2:25 correcting ²⁸  opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth ²⁹ 

2 Timotius 2:19

2:19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,” ³⁰  and “Everyone who confesses the name of the Lord ³¹  must turn away from evil.”

2 Timotius 2:10

2:10 So I endure all things for the sake of those chosen by God, ³²  that they too may obtain salvation in Christ Jesus and its eternal glory. ³³ 

2 Timotius 2:9

2:9 for which I suffer hardship to the point of imprisonment ³⁴  as a criminal, but God’s message ³⁵  is not imprisoned! ³⁶ 

2 Timotius 1:11

1:11 For this gospel ³⁷  I was appointed a preacher and apostle and teacher. ³⁸ 

2 Timotius 4:8

4:8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on ³⁹  his appearing.

2 Timotius 2:15-16

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. ⁴⁰  2:16 But avoid profane chatter, ⁴¹  because those occupied with it will stray further and further into ungodliness, ⁴² 

2 Timotius 2:8

2:8 Remember Jesus Christ, raised from the dead, a descendant of David; ⁴³  such is my gospel, ⁴⁴ 

2 Timotius 2:5

2:5 Also, if anyone competes as an athlete, he will not be crowned as the winner ⁴⁵  unless he competes according to the rules. ⁴⁶ 

2 Timotius 2:3

2:3 Take your share of suffering ⁴⁷  as a good soldier of Christ Jesus.

2 Timotius 4:1

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:

2 Timotius 2:17

2:17 and their message will spread its infection ⁴⁸  like gangrene. Hymenaeus and Philetus are in this group. ⁴⁹ 

2 Timotius 4:2

4:2 Preach the message, ⁵⁰  be ready ⁵¹  whether it is convenient or not, ⁵²  reprove, rebuke, exhort ⁵³  with complete patience and instruction.

2 Timotius 3:3

3:3 unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good,

2 Timotius 2:21

2:21 So if someone cleanses himself of such behavior, ⁵⁴  he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work.

2 Timotius 4:17

4:17 But the Lord stood by me and strengthened me, so that through me the message ⁵⁵  would be fully proclaimed ⁵⁶  for all the Gentiles to hear. And so I was delivered from the lion’s mouth!

2 Timotius 4:3

4:3 For there will be a time when people ⁵⁷  will not tolerate sound teaching. Instead, following their own desires, ⁵⁸  they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. ⁵⁹ 

2 Timotius 1:16

1:16 May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment. ⁶⁰ 

2 Timotius 3:16

3:16 Every scripture ⁶¹  is inspired by God ⁶²  and useful for teaching, for reproof, ⁶³  for correction, and for training in righteousness,

2 Timotius 1:1

Salutation

1:1 From Paul, ⁶⁴  an apostle of Christ Jesus by the will of God, to further the promise ⁶⁵  of life in Christ Jesus,

2 Timotius 1:8

1:8 So do not be ashamed of the testimony about our Lord ⁶⁶  or of me, a prisoner for his sake, but by ⁶⁷  God’s power accept your share of suffering ⁶⁸  for the gospel.

2 Timotius 4:19

4:19 Greetings to ⁶⁹  Prisca and Aquila ⁷⁰  and the family of Onesiphorus.

2 Timotius 4:11

4:11 Only Luke is with me. Get Mark and bring him with you, because he is a great help ⁷¹  to me in ministry. ⁷² 

2 Timotius 3:17

3:17 that the person dedicated to God ⁷³  may be capable ⁷⁴  and equipped for every good work.

2 Timotius 4:15

4:15 You be on guard against him ⁷⁵  too, because he vehemently opposed our words.

2 Timotius 4:5

4:5 You, however, be self-controlled ⁷⁶  in all things, endure hardship, do an evangelist’s work, fulfill your ministry.

2 Timotius 3:1

Ministry in the Last Days

3:1 But understand this, that in the last days difficult ⁷⁷  times will come.

2 Timotius 4:4

4:4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths. ⁷⁸ 

2 Timotius 3:14

3:14 You, however, must continue ⁷⁹  in the things you have learned and are confident about. You know ⁸⁰  who taught you ⁸¹ 

2 Timotius 1:7

1:7 For God did not give us a Spirit ⁸²  of fear but of power and love and self-control.

2 Timotius 2:23

2:23 But reject foolish and ignorant ⁸³  controversies, because you know they breed infighting. ⁸⁴ 

2 Timotius 3:10

Continue in What You Have Learned

3:10 You, however, ⁸⁵  have followed my teaching, my ⁸⁶  way of life, my purpose, my faith, my patience, my love, my endurance,

2 Timotius 4:18

4:18 The Lord will deliver me from every evil deed and will bring me safely ⁸⁷  into his heavenly kingdom. To him ⁸⁸  be glory for ever and ever! ⁸⁹  Amen.

2 Timotius 2:20

2:20 Now in a wealthy home ⁹⁰  there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use. ⁹¹ 

[3:13]  ¹ tn Grk “will advance to the worse.”

[3:13]  ² tn Grk “deceiving and being deceived.”

[2:2]  ³ tn Grk “what you heard from me” (cf. 1:13).

[2:2]  ⁴ tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”

[2:2]  ⁵ tn Grk “faithful men”; but here ἀνθρώποις (anqrwpoi") is generic, referring to both men and women.

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

[2:24]  ⁷ 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]  ⁸ tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.

[2:18]  ⁹ tn Grk “have deviated concerning the truth.”

[3:9]  ¹⁰ tn Grk “for they will not progress any more.”

[3:9]  ¹¹ tn Grk “as theirs came to be,” referring to the foolishness of Jannes and Jambres. The referent of “theirs” (Jannes and Jambres) has been specified in the translation for clarity.

[2:22]  ¹² tn Grk “and peace, with those.”

[2:22]  ¹³ sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.

[3:2]  ¹⁴ tn Grk “men”; but here ἄνθρωποι (anqrwpoi) is generic, referring to both men and women.

[3:2]  ¹⁵ tn Or “self-centered.” The first two traits in 2 Tim 3:2 and the last two in 3:4 are Greek words beginning with the root “lovers of,” and so bracket the list at beginning and end.

[3:6]  ¹⁶ tn Grk “For from these are those who sneak.”

[3:6]  ¹⁷ tn Or “silly women.”

[3:5]  ¹⁸ tn Or “form.”

[3:5]  sn Outward appearance. Paul’s contrast with power in 3:5b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20; 1 Thess 1:5).

[3:5]  ¹⁹ tn Grk “and avoid these,” with the word “people” implied.

[1:15]  ²⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:4]  ²¹ tn Grk “that he may please.”

[3:8]  ²² sn Jannes and Jambres were the traditional names of two of Pharaoh’s magicians who opposed Moses at the time of the Exodus.

[3:8]  ²³ tn Grk “disapproved concerning the faith.”

[2:14]  ²⁴ tn Grk “remind of these things,” implying “them” or “people” as the object.

[2:14]  ²⁵ tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ²⁶ 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]  ²⁷ tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

[2:25]  ²⁸ 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]  ²⁹ tn Grk “repentance unto knowledge of the truth.”

[2:19]  ³⁰ sn A quotation from Num 16:5.

[2:19]  ³¹ tn Grk “names the name of the Lord.”

[2:10]  ³² tn Grk “the elect.”

[2:10]  ³³ tn Grk “with eternal glory.”

[2:9]  ³⁴ tn Or “chains,” “bonds.”

[2:9]  ³⁵ tn Or “word.”

[2:9]  ³⁶ tn Or “chained,” “bound.”

[1:11]  ³⁷ tn Grk “for which.”

[1:11]  ³⁸ tc Most mss (א² C D F G Ψ 1739 1881 Ï latt sy co) have ἐθνῶν (eqnwn, “of the Gentiles”) after “teacher.” The shorter reading has poorer external credentials (א* A I 1175 pc), but is preferred because ἐθνῶν probably represents a gloss added by copyists familiar with 1 Tim 2:7. There is no easy explanation for the omission of the word if it were original here.

[4:8]  ³⁹ tn Grk “all who have loved.”

[2:15]  ⁴⁰ 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.”

[2:16]  ⁴¹ sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).

[2:16]  ⁴² tn Grk “they [who engage in it] will progress even more in ungodliness.”

[2:8]  ⁴³ tn Grk “of David’s seed” (an idiom for physical descent).

[2:8]  ⁴⁴ tn Grk “according to my gospel.”

[2:5]  ⁴⁵ tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.

[2:5]  ⁴⁶ sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.

[2:3]  ⁴⁷ tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).

[2:17]  ⁴⁸ tn Or “eat away.”

[2:17]  ⁴⁹ tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.

[4:2]  ⁵⁰ tn Or “the word.”

[4:2]  ⁵¹ tn Or “be persistent.”

[4:2]  ⁵² tn Grk “in season, out of season.”

[4:2]  ⁵³ tn Or “encourage.”

[2:21]  ⁵⁴ tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.

[4:17]  ⁵⁵ tn Or “the preaching.”

[4:17]  ⁵⁶ tn Grk “might be completely fulfilled.”

[4:3]  ⁵⁷ tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

[4:3]  ⁵⁸ tn Grk “in accord with.”

[4:3]  ⁵⁹ tn Grk “having an itching in regard to hearing,” “having itching ears.”

[1:16]  ⁶⁰ tn Grk “my chain.”

[3:16]  ⁶¹ tn Or “All scripture.”

[3:16]  sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”

[3:16]  ⁶² sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”

[3:16]  ⁶³ tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.

[1:1]  ⁶⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁵ tn Grk “for the promise…” or possibly “in accordance with the promise…”

[1:8]  ⁶⁶ tn Grk “the testimony of our Lord.”

[1:8]  ⁶⁷ tn Or “according to.”

[1:8]  ⁶⁸ tn Grk “suffer hardship together,” implying “join with me in suffering.”

[4:19]  ⁶⁹ tn Grk “greet.”

[4:19]  ⁷⁰ sn On Prisca and Aquila see also Acts 18:2, 18, 26; Rom 16:3-4; 1 Cor 16:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[4:11]  ⁷¹ tn Grk “useful.”

[4:11]  ⁷² tn Or “in serving me.”

[3:17]  ⁷³ tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women.

[3:17]  ⁷⁴ tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”

[4:15]  ⁷⁵ tn Grk “against whom,” as a continuation of the previous clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:5]  ⁷⁶ tn Or “sober,” “temperate.”

[3:1]  ⁷⁷ tn Or perhaps, “dangerous,” “fierce.”

[4:4]  ⁷⁸ 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.

[3:14]  ⁷⁹ tn Grk “but you, continue,” a command.

[3:14]  ⁸⁰ tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.

[3:14]  ⁸¹ tn Grk “those from whom you learned.”

[1:7]  ⁸² tn Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent.

[2:23]  ⁸³ tn Or “uninstructed,” “silly.”

[2:23]  ⁸⁴ tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.

[3:10]  ⁸⁵ sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9.

[3:10]  ⁸⁶ tn The possessive “my” occurs only at the beginning of the list but is positioned in Greek to apply to each of the words in the series.

[4:18]  ⁸⁷ tn Grk “save me.”

[4:18]  ⁸⁸ tn Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ⁸⁹ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[2:20]  ⁹⁰ tn Grk “a great house.”

[2:20]  ⁹¹ tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.