2 Timotius 2:1--4:22
Konteks2:1 So you, my child, be strong in the grace that is in Christ Jesus. 2:2 And entrust what you heard me say 1 in the presence of many others as witnesses 2 to faithful people 3 who will be competent 4 to teach others as well. 2:3 Take your share of suffering 5 as a good soldier of Christ Jesus. 2:4 No one in military service gets entangled in matters of everyday life; otherwise he will not please 6 the one who recruited him. 2:5 Also, if anyone competes as an athlete, he will not be crowned as the winner 7 unless he competes according to the rules. 8 2:6 The farmer who works hard ought to have the first share of the crops. 2:7 Think about what I am saying and 9 the Lord will give you understanding of all this. 10
2:8 Remember Jesus Christ, raised from the dead, a descendant of David; 11 such is my gospel, 12 2:9 for which I suffer hardship to the point of imprisonment 13 as a criminal, but God’s message 14 is not imprisoned! 15 2:10 So I endure all things for the sake of those chosen by God, 16 that they too may obtain salvation in Christ Jesus and its eternal glory. 17 2:11 This saying 18 is trustworthy: 19
If we died with him, we will also live with him.
2:12 If we endure, we will also reign with him. 20
If we deny 21 him, 22 he will also deny us.
2:13 If we are unfaithful, he remains faithful, since he cannot deny himself. 23
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 2:15 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. 28 2:16 But avoid profane chatter, 29 because those occupied with it will stray further and further into ungodliness, 30 2:17 and their message will spread its infection 31 like gangrene. Hymenaeus and Philetus are in this group. 32 2:18 They have strayed from the truth 33 by saying that the resurrection has already occurred, and they are undermining some people’s faith. 2:19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,” 34 and “Everyone who confesses the name of the Lord 35 must turn away from evil.”
2:20 Now in a wealthy home 36 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. 37 2:21 So if someone cleanses himself of such behavior, 38 he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work. 2:22 But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others 39 who call on the Lord from a pure heart. 40 2:23 But reject foolish and ignorant 41 controversies, because you know they breed infighting. 42 2:24 And the Lord’s slave 43 must not engage in heated disputes 44 but be kind toward all, an apt teacher, patient, 2:25 correcting 45 opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth 46 2:26 and they will come to their senses and escape the devil’s trap where they are held captive 47 to do his will. 48
3:1 But understand this, that in the last days difficult 49 times will come. 3:2 For people 50 will be lovers of themselves, 51 lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, 3:3 unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, 3:4 treacherous, reckless, conceited, loving pleasure rather than loving God. 3:5 They will maintain the outward appearance 52 of religion but will have repudiated its power. So avoid people like these. 53 3:6 For some of these insinuate themselves 54 into households and captivate weak women 55 who are overwhelmed with sins and led along by various passions. 3:7 Such women are always seeking instruction, 56 yet never able to arrive at a knowledge of the truth. 3:8 And just as Jannes and Jambres 57 opposed Moses, so these people – who have warped minds and are disqualified in the faith 58 – also oppose the truth. 3:9 But they will not go much further, 59 for their foolishness will be obvious to everyone, just like it was with Jannes and Jambres. 60
3:10 You, however, 61 have followed my teaching, my 62 way of life, my purpose, my faith, my patience, my love, my endurance, 3:11 as well as the persecutions and sufferings 63 that happened to me in Antioch, 64 in Iconium, and in Lystra. 65 I endured these persecutions and the Lord delivered me from them all. 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, 66 deceiving others and being deceived themselves. 67 3:14 You, however, must continue 68 in the things you have learned and are confident about. You know 69 who taught you 70 3:15 and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. 3:16 Every scripture 71 is inspired by God 72 and useful for teaching, for reproof, 73 for correction, and for training in righteousness, 3:17 that the person dedicated to God 74 may be capable 75 and equipped for every good work.
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, 76 be ready 77 whether it is convenient or not, 78 reprove, rebuke, exhort 79 with complete patience and instruction. 4:3 For there will be a time when people 80 will not tolerate sound teaching. Instead, following their own desires, 81 they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. 82 4:4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths. 83 4:5 You, however, be self-controlled 84 in all things, endure hardship, do an evangelist’s work, fulfill your ministry. 4:6 For I am already being poured out as an offering, and the time for me to depart 85 is at hand. 4:7 I have competed well; 86 I have finished the race; I have kept the faith! 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 87 his appearing.
4:9 Make every effort to come to me soon. 4:10 For Demas deserted me, since he loved 88 the present age, and he went to Thessalonica. 89 Crescens went to Galatia and Titus to Dalmatia. 4:11 Only Luke is with me. Get Mark and bring him with you, because he is a great help 90 to me in ministry. 91 4:12 Now I have sent Tychicus to Ephesus. 92 4:13 When you come, bring with you the cloak I left in Troas with Carpas and the scrolls, especially the parchments. 4:14 Alexander the coppersmith did me a great deal of harm. 93 The Lord will repay him in keeping with his deeds. 94 4:15 You be on guard against him 95 too, because he vehemently opposed our words. 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. 4:17 But the Lord stood by me and strengthened me, so that through me the message 96 would be fully proclaimed 97 for all the Gentiles to hear. And so I was delivered from the lion’s mouth! 4:18 The Lord will deliver me from every evil deed and will bring me safely 98 into his heavenly kingdom. To him 99 be glory for ever and ever! 100 Amen.
4:19 Greetings to 101 Prisca and Aquila 102 and the family of Onesiphorus. 4:20 Erastus stayed in Corinth. 103 Trophimus I left ill in Miletus. 4:21 Make every effort to come before winter. Greetings to you from Eubulus, Pudens, Linus, Claudia, and all the brothers and sisters. 104 4:22 The Lord 105 be with your spirit. Grace be with you. 106
[2:2] 1 tn Grk “what you heard from me” (cf. 1:13).
[2:2] 2 tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”
[2:2] 3 tn Grk “faithful men”; but here ἀνθρώποις (anqrwpoi") is generic, referring to both men and women.
[2:2] 4 tn Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6).
[2:3] 5 tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).
[2:4] 6 tn Grk “that he may please.”
[2:5] 7 tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.
[2:5] 8 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.
[2:7] 9 tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.
[2:7] 10 tn Grk “in all things.”
[2:8] 11 tn Grk “of David’s seed” (an idiom for physical descent).
[2:8] 12 tn Grk “according to my gospel.”
[2:9] 13 tn Or “chains,” “bonds.”
[2:9] 15 tn Or “chained,” “bound.”
[2:10] 17 tn Grk “with eternal glory.”
[2:11] 18 sn This saying (Grk “the saying”) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9; Titus 3:8 for other occurrences of this phrase.
[2:11] 19 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[2:12] 20 tn Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b-13.
[2:12] 21 tn Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).
[2:12] 22 tn Grk “if we renounce,” but the “him” is implied by the parallel clauses.
[2:13] 23 sn If we are unfaithful…he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God’s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3; also 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3).
[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.”
[2:15] 28 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] 29 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] 30 tn Grk “they [who engage in it] will progress even more in ungodliness.”
[2:17] 32 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.
[2:18] 33 tn Grk “have deviated concerning the truth.”
[2:19] 34 sn A quotation from Num 16:5.
[2:19] 35 tn Grk “names the name of the Lord.”
[2:20] 36 tn Grk “a great house.”
[2:20] 37 tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.
[2:21] 38 tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.
[2:22] 39 tn Grk “and peace, with those.”
[2:22] 40 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.
[2:23] 41 tn Or “uninstructed,” “silly.”
[2:23] 42 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] 43 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] 44 tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.
[2:25] 45 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] 46 tn Grk “repentance unto knowledge of the truth.”
[2:26] 47 tn Grk “having been captured by him.”
[2:26] 48 tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.
[3:1] 49 tn Or perhaps, “dangerous,” “fierce.”
[3:2] 50 tn Grk “men”; but here ἄνθρωποι (anqrwpoi) is generic, referring to both men and women.
[3:2] 51 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.
[3:5] 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] 53 tn Grk “and avoid these,” with the word “people” implied.
[3:6] 54 tn Grk “For from these are those who sneak.”
[3:7] 56 tn Grk “always learning,” continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:8] 57 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] 58 tn Grk “disapproved concerning the faith.”
[3:9] 59 tn Grk “for they will not progress any more.”
[3:9] 60 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.
[3:10] 61 sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9.
[3:10] 62 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.
[3:11] 63 tn Grk “persecutions, sufferings,” as a continuation of the series from v. 10.
[3:11] 64 map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[3:11] 65 sn In Antioch, in Iconium, and in Lystra. See Acts 13-14 for the account of these persecutions.
[3:11] map For location see JP1 E2; JP2 E2; JP3 E2
[3:13] 66 tn Grk “will advance to the worse.”
[3:13] 67 tn Grk “deceiving and being deceived.”
[3:14] 68 tn Grk “but you, continue,” a command.
[3:14] 69 tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.
[3:14] 70 tn Grk “those from whom you learned.”
[3:16] 71 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] 72 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] 73 tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.
[3:17] 74 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] 75 tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”
[4:2] 77 tn Or “be persistent.”
[4:2] 78 tn Grk “in season, out of season.”
[4:3] 80 tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.
[4:3] 81 tn Grk “in accord with.”
[4:3] 82 tn Grk “having an itching in regard to hearing,” “having itching ears.”
[4:4] 83 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.
[4:5] 84 tn Or “sober,” “temperate.”
[4:6] 85 tn Grk “of my departure.”
[4:7] 86 sn The expression I have competed well (Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
[4:8] 87 tn Grk “all who have loved.”
[4:10] 88 tn Grk “having loved.”
[4:10] 89 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[4:11] 91 tn Or “in serving me.”
[4:12] 92 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[4:14] 93 tn Grk “showed me much evil.”
[4:14] 94 sn An allusion to Ps 28:4.
[4:15] 95 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.
[4:17] 96 tn Or “the preaching.”
[4:17] 97 tn Grk “might be completely fulfilled.”
[4:18] 99 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] 100 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
[4:19] 102 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.
[4:20] 103 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[4:21] 104 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[4:22] 105 tc The reading ὁ κύριος (Jo kurio", “the Lord”) is well supported by א* F G 33 1739 1881 sa, but predictable expansions on the text have occurred at this point: A 104 614 pc read ὁ κύριος ᾿Ιησοῦς (Jo kurio" Ihsou", “the Lord Jesus”), while א2 C D Ψ Ï sy bo have ὁ κύριος ᾿Ιησοῦς Χριστός (Jo kurio" Ihsou" Cristo", “the Lord Jesus Christ”). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare (TCGNT 582). The shorter reading is thus preferred on both external and internal grounds.
[4:22] 106 tc Most witnesses (א2 D Ψ Ï lat sy) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there are several excellent witnesses of the Alexandrian and Western texts (א* A C F G 6 33 81 1739* 1881 sa) that lack the particle, rendering the omission the preferred reading.
