2 Timotius 4:22

4:22 The Lord ¹  be with your spirit. Grace be with you. ² 

2 Timotius 2:11

2:11 This saying ³  is trustworthy: ⁴ 

If we died with him, we will also live with him.

2 Timotius 4:11

4:11 Only Luke is with me. Get Mark and bring him with you, because he is a great help ⁵  to me in ministry. ⁶ 

2 Timotius 2:10

2:10 So I endure all things for the sake of those chosen by God, ⁷  that they too may obtain salvation in Christ Jesus and its eternal glory. ⁸ 

2 Timotius 2:12

2:12 If we endure, we will also reign with him. ⁹ 

If we deny ¹⁰  him, ¹¹  he will also deny us.

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 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 2:14

Dealing with False Teachers

2:14 Remind people ¹⁴  of these things and solemnly charge them ¹⁵  before the Lord ¹⁶  not to wrangle over words. This is of no benefit; it just brings ruin on those who listen. ¹⁷ 

2 Timotius 4:17

4:17 But the Lord stood by me and strengthened me, so that through me the message ¹⁸  would be fully proclaimed ¹⁹  for all the Gentiles to hear. And so I was delivered from the lion’s mouth!

2 Timotius 3:6

3:6 For some of these insinuate themselves ²⁰  into households and captivate weak women ²¹  who are overwhelmed with sins and led along by various passions.

2 Timotius 1:4

1:4 As I remember your tears, I long to see you, ²²  so that I may be filled with joy.

2 Timotius 1:13

1:13 Hold to the standard ²³  of sound words that you heard from me and do so with the faith and love that are in Christ Jesus. ²⁴ 

2 Timotius 4:13

4:13 When you come, bring with you the cloak I left in Troas with Carpas and the scrolls, especially the parchments.

2 Timotius 1:17

1:17 But when he arrived in Rome, ²⁵  he eagerly searched for me and found me.

2 Timotius 1:8

1:8 So do not be ashamed of the testimony about our Lord ²⁶  or of me, a prisoner for his sake, but by ²⁷  God’s power accept your share of suffering ²⁸  for the gospel.

2 Timotius 3:14

3:14 You, however, must continue ²⁹  in the things you have learned and are confident about. You know ³⁰  who taught you ³¹ 

2 Timotius 4:2

4:2 Preach the message, ³²  be ready ³³  whether it is convenient or not, ³⁴  reprove, rebuke, exhort ³⁵  with complete patience and instruction.

2 Timotius 4:18-19

4:18 The Lord will deliver me from every evil deed and will bring me safely ³⁶  into his heavenly kingdom. To him ³⁷  be glory for ever and ever! ³⁸  Amen.

4:19 Greetings to ³⁹  Prisca and Aquila ⁴⁰  and the family of Onesiphorus.

2 Timotius 4:3

4:3 For there will be a time when people ⁴¹  will not tolerate sound teaching. Instead, following their own desires, ⁴²  they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. ⁴³ 

2 Timotius 1:2

1:2 to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

2 Timotius 1:7

1:7 For God did not give us a Spirit ⁴⁴  of fear but of power and love and self-control.

2 Timotius 2:3

2:3 Take your share of suffering ⁴⁵  as a good soldier of Christ Jesus.

2 Timotius 2:18

2:18 They have strayed from the truth ⁴⁶  by saying that the resurrection has already occurred, and they are undermining some people’s faith.

2 Timotius 2:5

2:5 Also, if anyone competes as an athlete, he will not be crowned as the winner ⁴⁷  unless he competes according to the rules. ⁴⁸ 

2 Timotius 1:10

1:10 but now made visible through the appearing of our Savior Christ Jesus. He ⁴⁹  has broken the power of death and brought life and immortality to light through the gospel!

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. ⁵⁰ 

2 Timotius 3:2

3:2 For people ⁵¹  will be lovers of themselves, ⁵²  lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy,

2 Timotius 3:8

3:8 And just as Jannes and Jambres ⁵³  opposed Moses, so these people – who have warped minds and are disqualified in the faith ⁵⁴  – also oppose the truth.

2 Timotius 3:10

Continue in What You Have Learned

3:10 You, however, ⁵⁵  have followed my teaching, my ⁵⁶  way of life, my purpose, my faith, my patience, my love, my endurance,

2 Timotius 3:16

3:16 Every scripture ⁵⁷  is inspired by God ⁵⁸  and useful for teaching, for reproof, ⁵⁹  for correction, and for training in righteousness,

2 Timotius 4:21

4:21 Make every effort to come before winter. Greetings to you from Eubulus, Pudens, Linus, Claudia, and all the brothers and sisters. ⁶⁰ 

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:

[4:22]  ¹ 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]  ² 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.

[2:11]  ³ 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]  ⁴ 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.

[4:11]  ⁵ tn Grk “useful.”

[4:11]  ⁶ tn Or “in serving me.”

[2:10]  ⁷ tn Grk “the elect.”

[2:10]  ⁸ tn Grk “with eternal glory.”

[2:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “if we renounce,” but the “him” is implied by the parallel clauses.

[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.

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

[2:14]  ¹⁵ tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁶ 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]  ¹⁷ tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

[4:17]  ¹⁸ tn Or “the preaching.”

[4:17]  ¹⁹ tn Grk “might be completely fulfilled.”

[3:6]  ²⁰ tn Grk “For from these are those who sneak.”

[3:6]  ²¹ tn Or “silly women.”

[1:4]  ²² tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:13]  ²³ tn Or “pattern.”

[1:13]  ²⁴ tn Grk “in faith and love in Christ Jesus.”

[1:13]  sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16).

[1:17]  ²⁵ map For location see JP4 A1.

[1:8]  ²⁶ tn Grk “the testimony of our Lord.”

[1:8]  ²⁷ tn Or “according to.”

[1:8]  ²⁸ tn Grk “suffer hardship together,” implying “join with me in suffering.”

[3:14]  ²⁹ tn Grk “but you, continue,” a command.

[3:14]  ³⁰ tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.

[3:14]  ³¹ tn Grk “those from whom you learned.”

[4:2]  ³² tn Or “the word.”

[4:2]  ³³ tn Or “be persistent.”

[4:2]  ³⁴ tn Grk “in season, out of season.”

[4:2]  ³⁵ tn Or “encourage.”

[4:18]  ³⁶ tn Grk “save me.”

[4:18]  ³⁷ 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]  ³⁸ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[4:19]  ³⁹ tn Grk “greet.”

[4:19]  ⁴⁰ 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.

[4:3]  ⁴¹ tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

[4:3]  ⁴² tn Grk “in accord with.”

[4:3]  ⁴³ tn Grk “having an itching in regard to hearing,” “having itching ears.”

[1:7]  ⁴⁴ 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.

[2:3]  ⁴⁵ tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).

[2:18]  ⁴⁶ tn Grk “have deviated concerning the truth.”

[2:5]  ⁴⁷ tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.

[2:5]  ⁴⁸ 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.

[1:10]  ⁴⁹ tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.

[1:16]  ⁵⁰ tn Grk “my chain.”

[3:2]  ⁵¹ tn Grk “men”; but here ἄνθρωποι (anqrwpoi) is generic, referring to both men and women.

[3:2]  ⁵² 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.

[3:8]  ⁵³ 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]  ⁵⁴ tn Grk “disapproved concerning the faith.”

[3:10]  ⁵⁵ sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9.

[3:10]  ⁵⁶ 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.

[3:16]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.

[4:21]  ⁶⁰ 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).