2 Timotius 4:3

4:3 For there will be a time when people ¹  will not tolerate sound teaching. Instead, following their own desires, ²  they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. ³ 

2 Timotius 1:3

Thanksgiving and Charge to Timothy

1:3 I am thankful to God, whom I have served with a clear conscience as my ancestors did, ⁴  when I remember you in my prayers as I do constantly night and day. ⁵ 

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. ⁶ 

2 Timotius 2:25

2:25 correcting ⁷  opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth ⁸ 

2 Timotius 3:10

Continue in What You Have Learned

3:10 You, however, ⁹  have followed my teaching, my ¹⁰  way of life, my purpose, my faith, my patience, my love, my endurance,

2 Timotius 1:5

1:5 I recall ¹¹  your sincere faith ¹²  that was alive first in your grandmother Lois and in your mother Eunice, and I am sure ¹³  is in you.

2 Timotius 4:2

4:2 Preach the message, ¹⁴  be ready ¹⁵  whether it is convenient or not, ¹⁶  reprove, rebuke, exhort ¹⁷  with complete patience and instruction.

2 Timotius 2:22

2:22 But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others ¹⁸  who call on the Lord from a pure heart. ¹⁹ 

2 Timotius 2:7

2:7 Think about what I am saying and ²⁰  the Lord will give you understanding of all this. ²¹ 

2 Timotius 3:3

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

2 Timotius 2:4

2:4 No one in military service gets entangled in matters of everyday life; otherwise he will not please ²²  the one who recruited him.

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. ²³ 

2 Timotius 1:4

1:4 As I remember your tears, I long to see you, ²⁴  so that I may be filled with joy.

2 Timotius 1:7

1:7 For God did not give us a Spirit ²⁵  of fear but of power and love and self-control.

2 Timotius 3:2

3:2 For people ²⁶  will be lovers of themselves, ²⁷  lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy,

2 Timotius 2:14

Dealing with False Teachers

2:14 Remind people ²⁸  of these things and solemnly charge them ²⁹  before the Lord ³⁰  not to wrangle over words. This is of no benefit; it just brings ruin on those who listen. ³¹ 

2 Timotius 2:24

2:24 And the Lord’s slave ³²  must not engage in heated disputes ³³  but be kind toward all, an apt teacher, patient,

2 Timotius 3:14

3:14 You, however, must continue ³⁴  in the things you have learned and are confident about. You know ³⁵  who taught you ³⁶ 

2 Timotius 3:4

3:4 treacherous, reckless, conceited, loving pleasure rather than loving God.

2 Timotius 1:6

1:6 Because of this I remind you to rekindle God’s gift that you possess ³⁷  through the laying on of my hands.

2 Timotius 4:15

4:15 You be on guard against him ³⁸  too, because he vehemently opposed our words.

2 Timotius 3:1

Ministry in the Last Days

3:1 But understand this, that in the last days difficult ³⁹  times will come.

2 Timotius 2:17

2:17 and their message will spread its infection ⁴⁰  like gangrene. Hymenaeus and Philetus are in this group. ⁴¹ 

[4:3]  ¹ tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

[4:3]  ² tn Grk “in accord with.”

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

[1:3]  ⁴ tn Grk “from my ancestors.”

[1:3]  ⁵ tn Or “as I do constantly. By night and day I long to see you…”

[1:16]  ⁶ tn Grk “my chain.”

[2:25]  ⁷ 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]  ⁸ tn Grk “repentance unto knowledge of the truth.”

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

[3:10]  ¹⁰ 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.

[1:5]  ¹¹ tn Grk “recalling” (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.

[1:5]  ¹² tn Grk “the sincere faith in you.”

[1:5]  ¹³ tn Or “convinced.”

[4:2]  ¹⁴ tn Or “the word.”

[4:2]  ¹⁵ tn Or “be persistent.”

[4:2]  ¹⁶ tn Grk “in season, out of season.”

[4:2]  ¹⁷ tn Or “encourage.”

[2:22]  ¹⁸ tn Grk “and peace, with those.”

[2:22]  ¹⁹ 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.

[2:7]  ²⁰ tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.

[2:7]  ²¹ tn Grk “in all things.”

[2:4]  ²² tn Grk “that he may please.”

[4:4]  ²³ 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.

[1:4]  ²⁴ 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.

[1:7]  ²⁵ 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.

[3:2]  ²⁶ tn Grk “men”; but here ἄνθρωποι (anqrwpoi) is generic, referring to both men and women.

[3:2]  ²⁷ 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.

[2:14]  ²⁸ tn Grk “remind of these things,” implying “them” or “people” as the object.

[2:14]  ²⁹ tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ³⁰ 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]  ³¹ tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

[2:24]  ³² 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]  ³³ tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.

[3:14]  ³⁴ tn Grk “but you, continue,” a command.

[3:14]  ³⁵ tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.

[3:14]  ³⁶ tn Grk “those from whom you learned.”

[1:6]  ³⁷ tn Grk “that is in you.”

[4:15]  ³⁸ 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.

[3:1]  ³⁹ tn Or perhaps, “dangerous,” “fierce.”

[2:17]  ⁴⁰ tn Or “eat away.”

[2:17]  ⁴¹ 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.