2 Timotius 2:5

2:5 Also, if anyone competes as an athlete, he will not be crowned as the winner ¹  unless he competes according to the rules. ² 

2 Timotius 2:16

2:16 But avoid profane chatter, ³  because those occupied with it will stray further and further into ungodliness, ⁴ 

2 Timotius 2:23-24

2:23 But reject foolish and ignorant ⁵  controversies, because you know they breed infighting. ⁶  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 3:1

Ministry in the Last Days

3:1 But understand this, that in the last days difficult ⁹  times will come.

2 Timotius 3:5

3:5 They will maintain the outward appearance ¹⁰  of religion but will have repudiated its power. So avoid people like these. ¹¹ 

2 Timotius 3:12-13

3:12 Now in fact all who want to live godly lives in Christ Jesus will be persecuted. 3:13 But evil people and charlatans will go from bad to worse, ¹²  deceiving others and being deceived themselves. ¹³ 

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. ¹⁴ 

2 Timotius 4:20

4:20 Erastus stayed in Corinth. ¹⁵  Trophimus I left ill in Miletus.

[2:5]  ¹ tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.

[2:5]  ² 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.

[2:16]  ³ 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]  ⁴ tn Grk “they [who engage in it] will progress even more in ungodliness.”

[2:23]  ⁵ tn Or “uninstructed,” “silly.”

[2:23]  ⁶ 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.

[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.

[3:1]  ⁹ tn Or perhaps, “dangerous,” “fierce.”

[3:5]  ¹⁰ 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]  ¹¹ tn Grk “and avoid these,” with the word “people” implied.

[3:13]  ¹² tn Grk “will advance to the worse.”

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

[4:4]  ¹⁴ 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.

[4:20]  ¹⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.