2 Timotius 2:16-17

2:16 But avoid profane chatter, ¹  because those occupied with it will stray further and further into ungodliness, ²  2:17 and their message will spread its infection ³  like gangrene. Hymenaeus and Philetus are in this group. 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 2:26

2:26 and they will come to their senses and escape the devil’s trap where they are held captive ⁹  to do his will. ¹⁰ 

2 Timotius 3:17

3:17 that the person dedicated to God ¹¹  may be capable ¹²  and equipped for every good work.

[2:16]  ¹ 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]  ² tn Grk “they [who engage in it] will progress even more in ungodliness.”

[2:17]  ³ tn Or “eat away.”

[2:17]  ⁴ 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.

[2:23]  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.

[2:26]  ⁹ tn Grk “having been captured by him.”

[2:26]  ¹⁰ 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.

[3:17]  ¹¹ 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]  ¹² tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”