An Exegetical Summary of 2 Timothy PDF

AN EXEGETICAL SUMMARY OF
2 TIMOTHY
Second Edition
Eugene E. Minor
SIL International
Second Edition
© 2008 by SIL International
Library of Congress Catalog Card Number: 2008923517
ISBN: 978-155671-191-6
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PREFACE
Exegesis is concerned with the interpretation of a text. Exegesis of the New Testament
involves determining the meaning of the Greek text. Translators must be especially careful
and thorough in their exegesis of the New Testament in order to accurately communicate its
message in the vocabulary, grammar, and literary devices of another language. Questions
occurring to translators as they study the Greek text are answered by summarizing how
scholars have interpreted the text. This is information that should be considered by translators
as they make their own exegetical decisions regarding the message they will communicate in
their translations.
The Semi-Literal Translation
As a basis for discussion, a semi-literal translation of the Greek text is given so that the
reasons for different interpretations can best be seen. When one Greek word is translated into
English by several words, these words are joined by hyphens. There are a few times when
clarity requires that a string of words joined by hyphens have a separate word, such as “not”
(μή), inserted in their midst. In this case, the separate word is surrounded by spaces between
the hyphens. When alternate translations of a Greek word are given, these are separated by
slashes.
The Text
Variations in the Greek text are noted under the heading TEXT. The base text for the
summary is the text of the fourth revised edition of The Greek New Testament, published by
the United Bible Societies, which has the same text as the twenty-sixth edition of the Novum
1

Testamentum Graece (Nestle-Aland). The versions that follow different variations are listed
without evaluating their choices.
The Lexicon
The meaning of a key word in context is the first question to be answered. Words marked
with a raised letter in the semi-literal translation are treated separately under the heading
LEXICON. First, the lexicon form of the Greek word is given. Within the parentheses following
the Greek word is the location number where, in the author’s judgment, this word is defined
in the Greek-English Lexicon of the New Testament Based on Semantic Domains (Louw and
Nida 1988). When a semantic domain includes a translation of the particular verse being
treated, LN in bold type indicates that specific translation. If the specific reference for the
verse is listed in A Greek-English Lexicon of the New Testament and Other Early Christian
Literature (Bauer, Arndt, Gingrich, and Danker 1979), the outline location and page number
is given. Then English equivalents of the Greek word are given to show how it is translated by
commentators who offer their own translations of the whole text and, after a semicolon, all the
versions in the list of abbreviations for translations. When reference is made to “all versions,”
it refers to only the versions in the list of translations. Sometimes further comments are made
about the meaning of the word or the significance of a verb’s tense, voice, or mood.
The Questions
Under the heading QUESTION, a question is asked that comes from examining the Greek text
under consideration. Typical questions concern the identity of an implied actor or object of an
event word, the antecedent of a pronominal reference, the connection indicated by a relational
word, the meaning of a genitive construction, the meaning of figurative language, the function
of a rhetorical question, the identification of an ambiguity, and the presence of implied
information that is needed to understand the passage correctly. Background information is
also considered for a proper understanding of a passage. Although not all implied information
and background information is made explicit in a translation, it is important to consider it so
that the translation will not be stated in such a way that prevents a reader from arriving at the
proper interpretation. The question is answered with a summary of what commentators have
said. If there are contrasting differences of opinion, the different interpretations are numbered
and the commentaries that support each are listed. Differences that are not treated by many of
the commentaries often are not numbered, but are introduced with a contrastive ‘Or’ at the
beginning of the sentence. No attempt has been made to select which interpretation is best.
In listing support for various statements of interpretation, the author is often faced with the
difficult task of matching the different terminologies used in commentaries with the
terminology he has adopted. Sometimes he can only infer the position of a commentary from
incidental remarks. This book, then, includes the author’s interpretation of the views taken in
the various commentaries. General statements are followed by specific statements, which
indicate the author’s understanding of the pertinent relationships, actors, events, and objects
implied by that interpretation.
The Use of This Book
This book does not replace the commentaries that it summarizes. Commentaries contain
much more information about the meaning of words and passages. They often contain
arguments for the interpretations that are taken and they may have important discussions
about the discourse features of the text. In addition, they have information about the historical,
geographical, and cultural setting. Translators will want to refer to at least four commentaries
as they exegete a passage. However, since no one commentary contains all the answers
translators need, this book will be a valuable supplement. It makes more sources of exegetical

LN Louw, Johannes P. and Eugene A. Nida. Greek‐English Lexicon of the New Testament Based on
Semantic Domains. New York: United Bible Societies, 1988.
2

help available than most translators have access to. Even if they had all the books available,
few would have the time to search through all of them for the answers.
When many commentaries are studied, it soon becomes apparent that they frequently
disagree in their interpretations. That is the reason why so many answers in this book are
divided into two or more interpretations. The reader’s initial reaction may be that all of these
different interpretations complicate exegesis rather than help it. However, before translating a
passage, a translator needs to know exactly where there is a problem of interpretation and
what the exegetical options are.
Acknowledgments
This volume has been thoroughly reviewed by Richard C. Blight. He has studied the
questions and answers and has made a significant contribution in determining their final
forms. James E. Mignard and Gerald E. Montgomery have reviewed and commented on the
manuscript.
ABBREVIATIONS
COMMENTARIES AND LEXICONS
Alf Alford, Henry. Alford’s Greek Testament. Vol. 3. 1871. Reprint. Grand Rapids: Baker,
1980.
BAGD Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early
Christian Literature. Translated and adapted from the 5th ed., 1958 by William F. Arndt and
F. Wilbur Gingrich. 2d English ed. revised and augmented by F. Wilbur Gingrich and
Frederick W. Danker. Chicago: University of Chicago Press, 1979.
Brd Bernard, J. H. The Pastoral Epistles. 1899. Reprint. Grand Rapids: Baker, 1980.
EBC Earle, Ralph. 2 Timothy. In The Expositor’s Bible Commentary, edited by Frank E.
Gaebelein, vol. 11. Grand Rapids: Zondervan, 1978.
EGT White, Newport J. D. The First and Second Epistles to Timothy. In The Expositor’s
Greek Testament, edited by W. Robertson Nicoll, vol. 4. n.d. Reprint. Grand Rapids:
Eerdmans, 1980.
El Ellicott, Charles. A Critical and Grammatical Commentary on the Pastoral Epistles.
Andover: Warren F. Draper, 1882.
GNC Fee, Gordon D. 1 and 2 Timothy, Titus. A Good News Commentary, edited by W.
Ward Gasque. San Francisco: Harper and Row, 1984.
Herm Dibelius, Martin, and Hans Conzelmann. The Pastoral Epistles. 2nd ed., 1967.
Translated by Philip Buttolph and Adela Yarbro. Hermeneia—A Critical and Historical
Commentary on the Bible, edited by Helmut Koester. Philadelphia: Fortress Press, 1972.
HNTC Kelly, J. N. D. A Commentary on the Pastoral Epistles. Harper’s New Testament
Commentaries, edited by Henry Chadwick. New York: Harper and Row, 1963.
ICC Lock, Walter. A Critical and Exegetical Commentary on the Pastoral Epistles. The
International Critical Commentary, edited by S. R. Driver, A. Plummer, and C. A. Briggs.
Edinburgh: T. and T. Clark, 1924.
LN Louw, Johannes P. and Eugene A. Nida. Greek-English Lexicon of the New Testament
Based on Semantic Domains. New York: United Bible Societies, 1988.
Lns Lenski, R. C. H. The Interpretation of St. Paul’s Epistles to the Colossians, to the
Thessalonians, to Timothy, to Titus and to Philemon. Minneapolis: Augsburg, 1937.
LSA Smith, Robert E., and John Beekman. A Literary—Semantic Analysis of Second
Timothy. Dallas: Summer Institute of Linguistics, 1981.
MNTC Scott, E. F. The Pastoral Epistles. The Moffatt New Testament Commentary,
edited by James Moffatt. London: Hodder and Stroughton, 1936.
3

My Huther, Joh. Ed. Critical and Exegetical Handbook to the Epistles to Timothy and
Titus. Translated from the 4th. ed. by David Hunter. Meyer’s Commentary on the New
Testament. New York: Funk and Wagnalls, 1890.
NCBC Hanson, A. T. The Pastoral Epistles. New Century Bible Commentary, edited by
M. Black. Grand Rapids: Eerdmans, 1982.
NTC Hendriksen, William. 1 & 2 Timothy and Titus. New Testament Commentary.
London: Banner of Truth Trust, 1957.
TG Bratcher, Robert G. A Translator’s Guide to Paul’s Letters to Timothy and to Titus.
London, New York, Stuttgart: United Bible Societies, 1983.
TNTC Guthrie, Donald. The Pastoral Epistles. The Tyndale New Testament
Commentaries, edited by R. V. G. Tasker. Grand Rapids: Eerdmans, 1957.
GREEK TEXT AND TRANSLATIONS

GNT Aland, Kurt, Matthew Black, Carlos Martini, Bruce Metzger, and Allen Wikgren. The
Greek New Testament. 3d ed. (corrected). London, New York: United Bible Societies, 1983.
KJV The Holy Bible. Authorized (or King James) Version. 1611.
NAB The New American Bible. Camden, New Jersey: Thomas Nelson, 1971.
NASB The New American Standard Bible. Nashville, Tennessee: Holman, 1977.
NIV The Holy Bible: New International Version. Grand Rapids: Zondervan, 1978.
NJB The New Jerusalem Bible. Garden City, New York: Doubleday, 1985.
NRSV The Holy Bible: New Revised Standard Version. New York: Oxford University
Press, 1989.
REB The Revised English Bible. Oxford: Oxford University Press and Cambridge
University Press, 1989.
TEV Holy Bible: Today’s English Version. New York: American Bible Society, 1976.
TNT The Translator’s New Testament. London: British and Foreign Bible Society, 1973.
GRAMMATICAL TERMS
act. active opt. optative
fut. future pass. passive
impera. imperative perf. perfect
indic. indicative pres. present
infin. infinitive subj. subjunctive
mid. middle
EXEGETICAL SUMMARY OF 2 TIMOTHY

DISCOURSE UNIT: 1:1–2 [EBC, ICC, Lns]. The topic is the address and greeting [ICC,
Lns], the salutation [EBC].

EBC Earle, Ralph. 2 Timothy. In The Expositor’s Bible Commentary, edited by Frank E. Gaebelein, vol.
11. Grand Rapids: Zondervan, 1978.
ICC Lock, Walter. A Critical and Exegetical Commentary on the Pastoral Epistles. The International
Critical Commentary, edited by S. R. Driver, A. Plummer, and C. A. Briggs. Edinburgh: T. and T. Clark,
1924.
4

1:1 Paul (an) apostlea of-Christ Jesus
TEXT—Instead of Χριστοῦ Ἰησοῦ ‘Christ Jesus’, some manuscripts read Ἰησοῦ Χριστοῦ ‘Jesus
Christ’. GNT does not mention this alternative. Only KJV follows the reading ‘Jesus Christ’.
LEXICON—a. ἀπόστολος (LN 53.74) (BAGD 3. p. 99): ‘apostle’ [BAGD, Herm, HNTC, LN, Lns,
NTC; all versions], ‘special messenger’ [LN].
QUESTION—How are the two persons related in the genitive construction ἀπόστολος Χριστοῦ
Ἰησοῦ ‘apostle of Christ Jesus’?
1. He is an apostle who represents Christ Jesus [HNTC, TG]. He is Christ’s spokesman [TG].
Christ chose him to be his ambassador [HNTC].
2. He is an apostle commissioned by Christ Jesus [EBC, ICC, Lns, My, NTC].
3. He is an apostle sent by Christ Jesus [EGT, LSA, NTC].

Lns Lenski, R. C. H. The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to
Timothy, to Titus and to Philemon. Minneapolis: Augsburg, 1937.
GNT Aland, Kurt, Matthew Black, Carlos Martini, Bruce Metzger, and Allen Wikgren. The Greek New
Testament. 3d ed. (corrected). London, New York: United Bible Societies, 1983.
BAGD Bauer, Walter. A Greek‐English Lexicon of the New Testament and Other Early Christian
Literature. Translated and adapted from the 5th ed., 1958 by William F. Arndt and F. Wilbur Gingrich.
2d English ed. revised and augmented by F. Wilbur Gingrich and Frederick W. Danker. Chicago:
University of Chicago Press, 1979.
Herm Dibelius, Martin, and Hans Conzelmann. The Pastoral Epistles. 2nd ed., 1967. Translated by
Philip Buttolph and Adela Yarbro. Hermeneia—A Critical and Historical Commentary on the Bible,
edited by Helmut Koester. Philadelphia: Fortress Press, 1972.
HNTC Kelly, J. N. D. A Commentary on the Pastoral Epistles. Harper’s New Testament Commentaries,
edited by Henry Chadwick. New York: Harper and Row, 1963.
NTC Hendriksen, William. 1 & 2 Timothy and Titus. New Testament Commentary. London: Banner of
Truth Trust, 1957.
TG Bratcher, Robert G. A Translator’s Guide to Paul’s Letters to Timothy and to Titus. London, New
York, Stuttgart: United Bible Societies, 1983.
My Huther, Joh. Ed. Critical and Exegetical Handbook to the Epistles to Timothy and Titus. Translated
from the 4th. ed. by David Hunter. Meyer’s Commentary on the New Testament. New York: Funk and
Wagnalls, 1890.
EGT White, Newport J. D. The First and Second Epistles to Timothy. In The Expositor’s Greek
Testament, edited by W. Robertson Nicoll, vol. 4. n.d. Reprint. Grand Rapids: Eerdmans, 1980.
LSA Smith, Robert E., and John Beekman. A Literary—Semantic Analysis of Second Timothy. Dallas:
Summer Institute of Linguistics, 1981.
5

througha (the) willb of-God
LEXICON—a. διά with genitive object (LN 90.4; 90.4) (BAGD A.III.1.d. p. 180): ‘through’ [Herm,
LN, Lns], ‘by’ [HNTC, ICC, LN; all versions except TNT], ‘because of’ [LN]. This
prepositional phrase is also translated as a relative clause ‘whom God willed to be’ [TNT].
b. θέλημα (LN 25.2; 30.59) (BAGD 2.b. p. 354): ‘will’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions except TNT], ‘desire’ [LN]. This noun is also translated as a verb: ‘to will’
[TNT].
QUESTION—What relationship is indicated by διά ‘through’?
It indicates the means by which Paul became an apostle [HNTC, ICC, LSA, My, NCBC; all
versions except TNT]: I am an apostle by means of God’s will. The direct relationship
between ‘apostle’ and ‘will’ is result and reason: I am an apostle because God willed that I be
one [TG].
according-toa (the) promiseb of-lifec the (one) ind Christ Jesus
LEXICON—a. κατά with accusative object (LN 89.8): ‘according to’ [HNTC; KJV, NASB,
NIV], ‘in accord with’ [Lns], ‘in accordance with’ [LN; NJB], ‘in harmony with’ [NTC],
‘entrusted with’ [Herm], ‘for the sake of’ [NRSV], ‘because’ [ICC], not explicit [REB]. This
preposition is also translated as a verbal phrase: ‘sent to proclaim’ [NAB, TEV], ‘(willed) to
proclaim’ [TNT].
b. ἐπαγγελία (LN 33.288) (BAGD 2.b. p. 280): ‘promise’ [Herm, HNTC, LN, Lns, NTC; KJV,
NAB, NASB, NIV, NJB, NRSV, REB], ‘what was promised’ [BAGD]. This noun is also
translated as a verb: ‘to promise’ [ICC; TEV, TNT].
c. ζωή (LN 23.88) (BAGD 2.b.α. p. 340): ‘life’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions].
d. ἐν with dative object (LN 89.119): ‘in’ [Herm, HNTC, NTC; all versions except TEV,
TNT], ‘in connection with’ [Lns], ‘in union with’ [TEV, TNT], ‘(which was realized) in’
[ICC].
QUESTION—What relationship is indicated by κατά ‘according to’?
1. It indicates the purpose for his apostleship [Alf, Brd, EGT, El, Herm, HNTC, My, TG,
TNTC; NAB, TEV]: I was appointed to be an apostle in order that God’s promise of life
might be accomplished, or be made known.

NCBC Hanson, A. T. The Pastoral Epistles. New Century Bible Commentary, edited by M. Black. Grand
Rapids: Eerdmans, 1982.
NRSV The Holy Bible: New Revised Standard Version. New York: Oxford University Press, 1989.
REB The Revised English Bible. Oxford: Oxford University Press and Cambridge University Press, 1989.
Alf Alford, Henry. Alford’s Greek Testament. Vol. 3. 1871. Reprint. Grand Rapids: Baker, 1980.
6

2. It indicates the standard by which God choose him [ICC, NCBC]: I was appointed to be an
apostle by God, who did so in accordance with his promise of life. God’s appointment was in
accord with God’s divine plan which involved his promise of life [NCBC].
3. It indicates a result of that promise [NTC]: I was appointed to be an apostle as a result of the
promise of life. This does not mean that he was the fulfillment of the promise, but that God
appointed him to facilitate its fulfillment [NTC].
4. It indicates an agreement between God’s will and God’s promise [Lns]: made an apostle by
God’s will which accords with God’s promise of life.
5. It indicates the reason he was appointed [LSA]: appointed to be an apostle because of God’s
promise.
QUESTION—What relationship is indicated by ἐν ‘in’?
It indicates spiritual fellowship with Christ [Brd, EBC, GNC, HNTC, TG, TNTC; TEV,
TNT]: the promise concerning life that is in union with Christ Jesus. ‘In Christ’ means to be
in fellowship with Christ and can be considered equivalent to being a Christian [TG]. This life
is found only in fellowship with Christ [Brd, EBC, GNC, HNTC, ICC, Lns, LSA, MNTC,
My, TG, TNTC]. It is lived in Christ [Brd] and Christ is the center of such a life [NTC,
TNTC].
1:2 to-Timothy (my) beloveda child:b
LEXICON—a. ἀγαπητός (LN 25.45) (BAGD 2. p. 6): ‘beloved’ [BAGD, Herm, HNTC, LN, Lns,
NTC; KJV, NASB, NRSV], ‘dear’ [BAGD, LN; NIV, NJB, REB, TEV, TNT], ‘well loved’
[ICC]. This adjective is also translated as a verbal clause: ‘whom I love’ [NAB].
b. τέκνον (LN 9.46) (BAGD 2.b. p. 808): ‘child’ [BAGD, Herm, LN, Lns, NTC; KJV, NAB,
NRSV], ‘son’ [HNTC, ICC; NASB, NIV, NJB, REB, TEV, TNT]. Some translations supply a
possessive pronoun with the noun: ‘my child/son’ [KJV, NAB, NASB, NIV, NRSV, TEV],
‘son of mine’ [NJB], ‘his son’ [REB, TNT]
grace,a mercy,b peacec fromd God (the) Father and Christ Jesus the Lord of-us.
LEXICON—a. χάρις (LN 88.66) (BAGD 2.c. p. 877): ‘grace’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions], ‘kindness’ [LN]. This is a prayer that God will bless him [TG], and be
gracious to him [LSA].
b. ἔλεος (LN 88.76) (BAGD 2.a. p. 250): ‘mercy’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions], ‘help in one’s difficulties’ [ICC]. This means to be merciful [LSA], and kind [TG].
c. εἰρήνη (LN 22.42) (BAGD 2. p. 227): ‘peace’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions]. This is peace in a person’s heart [ICC], ‘spiritual strength and well-being’ [TG].
d. ἀπό with genitive object (LN 90.15) (BAGD V.4. p. 88): ‘from’ [BAGD, Herm, HNTC, LN,
Lns, NTC; all versions except TEV]. The phrase ἀπὸ θεοῦ ‘from God’ is also translated as a
verb phrase: ‘I pray God … to give you grace’ [ICC], ‘May God … give you grace’ [TEV].

El Ellicott, Charles. A Critical and Grammatical Commentary on the Pastoral Epistles. Andover:
Warren F. Draper, 1882.
TNTC Guthrie, Donald. The Pastoral Epistles. The Tyndale New Testament Commentaries, edited by R.
V. G. Tasker. Grand Rapids: Eerdmans, 1957.
GNC Fee, Gordon D. 1 and 2 Timothy, Titus. A Good News Commentary, edited by W. Ward Gasque.
San Francisco: Harper and Row, 1984.
MNTC Scott, E. F. The Pastoral Epistles. The Moffatt New Testament Commentary, edited by James
Moffatt. London: Hodder and Stroughton, 1936.
7

DISCOURSE UNIT: 1:3–18 [TEV]. The topic is thanksgiving and encouragement.
DISCOURSE UNIT: 1:3–8 [NCBC]. The topic is personal exhortation to Timothy.
DISCOURSE UNIT: 1:3–5 [Brd, GNC, HNTC, ICC, Lns, LSA, MNTC, TNTC; NAB]. The
topic is thanksgiving [Brd, GNC, HNTC, ICC, LSA, MNTC, TNTC], thanksgiving and
prayer [NAB], Paul’s grateful memories [Lns].
1:3 Thanksa I-have to-God,
LEXICON—a. χάρις (LN 33.350): ‘thanks’. The phrase ‘to have thanks’ is translated: ‘to give
thanks’ [HNTC; REB, TEV], ‘to thank’ [ICC; KJV, NAB, NASB, NIV, NJB, TNT], ‘to
acknowledge gratitude to’ [NTC], ‘to be grateful’ [Lns; NRSV].
QUESTION—For what was Paul thankful?
Paul was expressing a general gratitude for God’s past and present blessings, including
Timothy’s faith [EBC, EGT, Lns, NTC]. Most think that this refers specifically to Timothy’s
past life and the recent reminder of the sincerity of his faith [ICC, LSA, My]. Although the
construction is not explicit, the phrase ‘taking remembrance’ in 1:5 is the implied reason [Brd,
EGT, El, GNC]. He was also thankful for God’s grace given to Timothy and, in particular, for
his godly heritage [EGT, MNTC]. An expression of thankfulness was the customary way to
start a letter [EBC, NCBC].
whom I-worshipa fromb (my) ancestorsc with (a) cleand conscience,e
LEXICON—a. pres. act. indic. of λατρεύω (LN 53.14) (BAGD p. 467): ‘to worship’ [ICC, LN;
NAB, NRSV, REB], ‘to serve’ [BAGD, Herm, HNTC, Lns, NTC; all versions except NAB,
NRSV, REB].
b. ἀπό with genitive object (LN 67.131): ‘from’ [HNTC, LN, Lns; KJV], ‘the way’ (LN 10.20)
[NASB], ‘like’ [Lns], ‘as’ [Herm; NIV, NJB, NRSV, TEV, TNT]. The phrase ‘from my
ancestors’ is translated ‘that God whom my forefathers worshipped’ [ICC], ‘the God of my
forefathers’ [NAB, REB].
c. πρόγονος (LN 10.20) (BAGD p. 704): ‘ancestors’ [BAGD, Herm, LN; NJB, NRSV, TEV,
TNT], ‘forefathers’ [ICC, NTC; KJV, NAB, NASB, NIV, REB], ‘forebears’ [HNTC, Lns].
d. καθαρός (LN 53.29) (BAGD 3.b. p. 388): ‘clean’ [HNTC, LN, Lns], ‘clear’ [NAB, NASB,
NIV, NRSV, REB, TEV], ‘pure’ [BAGD, Herm, ICC, LN, NTC; KJV, NJB]. The phrase ἐν
καθαρᾷ συνειδήσει ‘with a clean conscience’ is also translated as an adverb: ‘honestly’
[TNT].
e. συνείδησις (LN 26.13) (BAGD 2. p. 786): ‘conscience’ [BAGD, Herm, HNTC, ICC, LN,
Lns, NTC; all versions except TNT], ‘intention’ [REB], not explicit [TNT].
QUESTION—What relationship is indicated by ἀπό ‘from’?
Most translate it to indicate the manner in which he worships [Herm, ICC, LSA; NASB, NIV,
NJB, NRSV, REB, TEV, TNT]: I worship God as my ancestors did. The preposition more
strictly indicates the source of the manner in which he worships [Alf, EBC, El, Lns, My]: I
worship God in the way I received it from my ancestors. He worshiped in the manner handed
down by his ancestors [My]. He worshiped with a faith derived from his ancestors, that is, his
faith had its roots in their religion [NTC]. He worshiped with the feelings and principles
derived from his ancestors’ worship [El]. Such worship was traditional in his family [HNTC].
as/whena unceasinglyb I-have remembrancec concerningd you in my prayerse

pres. present
act. active
indic. indicative
8

LEXICON—a. ὡς (LN 64.12; 67.45): ‘as’ [LN, Lns; NAB, NASB, NIV, REB, TEV, TNT], ‘just as’
[NTC], ‘when’ [Herm, LN; NRSV, REB, TNT], ‘whenever’ [HNTC, ICC; NAB], ‘that’
[KJV], not explicit [NJB]
b. ἀδιάλειπτος (LN 68.55) (BAGD p. 17): ‘unceasingly’ [BAGD, LN], ‘without ceasing’
[KJV], ‘ceaselessly’ [Lns], ‘constantly’ [Herm; NAB, NASB, NIV, NJB, NRSV, REB],
‘constant’ [BAGD, NTC], ‘always’ [TEV, TNT], ‘incessantly’ [HNTC], ‘never fail to do’
[ICC].
c. μνεία (LN 29.18) (BAGD 1. p. 524): ‘remembrance’ [BAGD, Lns; KJV], ‘recollection’
[NTC]. The phrase ‘to have remembrance’ is translated ‘to remember’ [BAGD, Herm, LN; all
versions except KJV, REB], ‘to mention’ [HNTC; REB], ‘to make mention’ [ICC]. This
phrase has the sense of making mention of them in prayer [TG].
d. περί with genitive object (LN 89.6; 90.24): ‘concerning’ [LN, Lns], ‘of’ [ICC, NTC; KJV].
This preposition is omitted when ‘you’ is translated as the object of a verb: ‘to
remember/mention you’ [Herm, HNTC; NAB, NASB, NIV, NJB, NRSV, REB, TEV, TNT].
e. δέησις (LN 33.171) (BAGD p. 171): ‘prayer’ [BAGD, Herm, HNTC, ICC, LN; all versions],
‘supplication’ [NTC], ‘petition’ [Lns].
QUESTION—What relationship is indicated by ὡς ‘as’?
1. It indicates the time when he thanks God [EBC, GNC, ICC, LSA, NCBC, TNTC]: I give
thanks to God whenever I remember you, which I do continually.
2. It indicates an accompanying circumstance [EGT, El, Lns, LSA, MNTC, My, NTC]: I give
thanks to God while I remember you.
3. It indicates the content of his thanksgiving [KJV]: I give thanks to God that I remember you.
night and day.
QUESTION—What does this phrase modify?
1. It modifies the immediately preceding noun phrase ταῖς δεήσεσίν μου ‘my prayers’ [EGT,
GNC, HNTC, Lns, LSA, NTC]: in my prayers (which I pray) night and day.
2. It modifies the preceding verb phrase ἔχω μνείαν ‘I have remembrance’ [EBC, El, My, TG;
NASB, NIV, TNT]: I constantly remember you night and day.
3. It modifies the following verb ἐπιποθῶν ‘longing’ [Brd, ICC, MNTC, NCBC, TG]: night
and day I long to see you.
1:4 longinga to see you,
LEXICON—a. pres. act. participle of ἐπιποθέω (LN 25.18) (BAGD p. 297): ‘to long (for)’ [BAGD,
Herm, HNTC, LN, Lns, NTC; NASB, NIV, NJB, NRSV, REB, TNT], ‘to deeply desire’
[LN], ‘to greatly desire’ [KJV], ‘to yearn’ [ICC; NAB], ‘to want very much’ [TEV].
QUESTION—What relationship is indicated by the use of the participial form ἐπιποθῶν
‘longing’?
1. It indicates a circumstance accompanying remembering [El, GNC]: I remember you night
and day as I long to see you. This deep desire existed before and was contemporaneous with
the act of remembering [El]. The mention of remembering Timothy in prayer (1:3) prompted
the memory of their last parting and his desire to see him again [GNC].
2. It indicates the reason for remembering him in prayer [My]: I remember you in prayer
because I long to see you. The longing for Timothy caused Paul to remember him in prayer
continually [My].
3. It indicates a circumstance accompanying giving thanks to God [Lns, LSA]: as I thank God,
I long to see you.
rememberinga your tears,b
LEXICON—a. perf. mid. (deponent = act.) participle of μιμνῄσκομαι (LN 29.7) (BAGD 1.a.α. p.
522): ‘to remember’ [BAGD, ICC, LN, Lns; NJB, REB, TEV, TNT], ‘to be mindful’ [KJV],

perf. perfect
9

‘to recall’ [Herm, HNTC, LN; NAB, NASB, NIV, NRSV], ‘to revive in one’s memory’
[NTC].
b. δάκρυον (LN 8.73) (BAGD p. 170): ‘tear’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions except REB, TNT]. This noun is also translated as a verbal expression: ‘to weep’
[TNT], ‘to shed tears’ [REB].
QUESTION—What relationship is indicated by the use of the participial form μεμνημένος
‘remembering’?
1. It indicates a reason for the preceding clause [EBC, EGT, El, GNC, HNTC, LSA, My,
NTC]: I long to see you because I remember your tears.
2. It indicates a temporal circumstance of the preceding clause [Lns; REB]: I long to see you,
when remembering your tears. This implies that it is also the reason for his longing to see
Timothy.
QUESTION—Why did Timothy cry?
When Paul and Timothy last parted, Timothy broke down and cried because of being
separated from Paul [Alf, Brd, EBC, EGT, El, GNC, HNTC, Lns, MNTC, My, NTC, TG,
TNTC].
in-order-thata I-may-be-filledb with-joy,c
LEXICON—a. ἵνα (LN 89.59): ‘in order that’ [LN], ‘that’ [KJV], ‘so that’ [HNTC; NASB, NIV,
NRSV, TEV], ‘and so’ [REB], ‘to’ [NJB], not explicit [ICC; NAB, TNT].
b. aorist pass. subj. of πληρόω (LN 59.37) (BAGD 1.b. p. 671): ‘to be filled’ [BAGD, Herm,
HNTC, LN, Lns, NTC; KJV, NASB, NIV, NRSV, TEV], ‘to make one completely (happy)’
[TNT], ‘(joy) is completed/made complete’ [ICC; NAB, NJB, REB].
c. χαρά (LN 25.123) (BAGD 1. p. 875): ‘joy’ [BAGD, Herm, LN, Lns, NTC; KJV, NASB,
NIV, NJB, NRSV, TEV], ‘happiness’ [HNTC, ICC, LN; NAB, REB]. This noun is also
translated as an adjective: ‘happy’ [TNT].
QUESTION—What relationship is indicated by ἵνα ‘in order that’?
This indicates the purpose for seeing him [GNC, Herm, HNTC, Lns, LSA, NTC; NJB] or
contemplated result [Brd, ICC; NAB, REB, TNT]: I long to see you in order that I may be
filled with joy.
1:5 having-taken remembrancea of your sincereb faith,c
LEXICON—a. ὑπόμνησις (LN 29.10) (BAGD 2. p. 846): ‘remembrance’. The phrase ὑπόμνησιν
λαβών ‘having taken remembrance’ is translated ‘I call to remembrance’ [KJV], ‘I find
myself thinking of’ [NAB], ‘I am mindful of’ [NASB], ‘I am/have been reminded of’ [HNTC,
LN; NIV, NRSV, REB], ‘I remember’ [BAGD, LN; NJB, TEV, TNT], ‘in my mind is’
[Herm], ‘having received a reminder’ [Lns, NTC], ‘in the recent reminder’ [ICC]. Because of
the aorist tense of ‘having taken’, some think that this refers to a specific reminder, such as a
letter, a report from someone who knew Timothy, or seeing someone who had a faith like
Timothy’s [Brd, EBC, EGT, El, HNTC, Lns, TG].
b. ἀνυπόκριτος (LN 73.8) (BAGD p. 76): ‘sincere’ [BAGD, Herm, HNTC, LN; NAB, NASB,
NIV, NJB, NRSV, TEV], ‘unhypocritical’ [Lns], ‘unfeigned’ [NTC; KJV], ‘genuine’ [BAGD,
LN]. This adjective is also translated as a noun: ‘sincerity’ [ICC; REB, TNT].
c. πίστις (LN 31.102; 31.104) (BAGD 2.d.α. p. 663): ‘faith’ [BAGD, Herm, HNTC, ICC, LN,
Lns, NTC; all versions].

mid. middle
pass. passive
subj. subjunctive
10

QUESTION—What relationship is indicated by the use of the participial form ὑπόμνησιν
λαβών ‘having taken remembrance’?
1. It indicates the reason for thankfulness (1:3) [Brd, EGT, El, GNC, HNTC, LSA, My]: I
thank God because I have been reminded of your sincere faith. Paul thanked God for God’s
work in producing such a faith in Timothy [GNC].
2. It is in apposition to ‘longing to see you’ (1:4) [Alf]: I have been longing to see you and have
been remembering your sincere faith.
which dwelta firstb in your grandmother Lois and in your mother Eunice,
LEXICON—a. aorist act. indic. of ἐνοικέω (LN 85.73) (BAGD p. 267): ‘to dwell’ [BAGD, HNTC,
ICC, Lns, NTC; KJV, NASB, NJB], ‘to reside’ [LN], ‘to be alive in’ [REB], ‘to live in’
[BAGD, Herm; NIV, NRSV], ‘to belong to’ [NAB]. Faith is also supplied as the object of the
verb: ‘to have faith’ [TEV], ‘to possess faith’ [TNT].
b. πρῶτον (LN 60.46; 67.18): ‘first’ [Herm, HNTC, ICC, LN, Lns, NTC; KJV, NAB, NASB,
NIV, NJB, NRSV], ‘first of all’ [TNT], ‘before’ [LN; REB].
QUESTION—What is implied by the adverb πρῶτον ‘first’?
1. The same kind of sincere faith was in Lois (and Eunice) before it was in Timothy [Brd, EGT,
LN, MNTC, My]. It does not mean that Lois was the first of her family to have faith [EGT].
Probably it means the faith of a pious Jew [Alf, EGT, Lns, MNTC].
2. Lois was the first of Timothy’s family to become a Christian [El, HNTC, LSA, My, NCBC,
NTC, TG, TNTC].
and-I-have-been-persuadeda that (it dwells) also in you.
LEXICON—a. perf. pass. indic. of πείθω (LN 33.301) (BAGD 4. p. 640): ‘to be persuaded’ [LN,
Lns; KJV, NIV], ‘to be confident’ [NAB, REB], ‘to be sure’ [Herm; NASB, NJB, NRSV,
TEV, TNT], ‘to be convinced’ [BAGD, HNTC, LN, NTC], ‘to have had proof’ [ICC], ‘to be
certain’ [BAGD].
DISCOURSE UNIT: 1:6–18 [NAB, NJB]. The topic is an exhortation to faithfulness [NAB],
Timothy’s gifts [NJB].
DISCOURSE UNIT: 1:6–14 [Brd, GNC, HNTC, ICC, TNTC]. The topic is an admonition to
Timothy [Brd], a challenge to courageous witnessing [HNTC], an appeal for courage and
loyalty to the true teaching [ICC], encouragement from experience [TNTC].
DISCOURSE UNIT: 1:6–7 [EBC, Lns, LSA, NTC]. The topic is God’s gift to Timothy
[EBC], an appeal for loyalty [GNC], an admonition to be unashamed [Lns], a reminder to do
what God had equipped him to do [LSA].
1:6 Fora which reasonb I remindc you
LEXICON—a. διά with accusative object (LN 89.26): ‘for’ [HNTC, Lns, NTC; NAB, NASB, NIV,
NRSV, TEV]. The phrase διʼ ἣν αἰτίαν ‘for which reason’ is translated ‘that/this is why’
[NJB, REB, TNT], ‘feeling this confidence’ [ICC], ‘wherefore’ [KJV], ‘therefore’ [Herm].
b. αἰτία (LN 89.15) (BAGD 1. p. 26): ‘reason’ [BAGD, HNTC, LN, NTC; NAB, NASB, NIV,
NRSV, TEV], ‘cause’ [BAGD, LN, Lns].
c. pres. act. indic. of ἀναμιμνῄσκω (LN 29.10) (BAGD p. 57): ‘to remind’ [BAGD, Herm,
HNTC, ICC, LN, Lns, NTC; all versions except KJV], ‘to put one in remembrance’ [KJV].
QUESTION—What relationship is indicated by διʼ ἣν αἰτίαν ‘for which reason’?
1. It indicates an exhortation grounded on the fact of Timothy’s sincere faith [Alf, Brd, EBC,
EGT, El, GNC, HNTC, ICC, NTC]: since you have a sincere faith, I remind you to fan the
flame of God’s gift. The verb ‘to remind’ contains the idea of exhortation [My].
2. It indicates an exhortation grounded on Paul’s assurance of Timothy’s faith [EGT, El, GNC,
HNTC, LSA, MNTC, My, TNTC]: since I have been persuaded that this faith really dwells in
you, I remind you to fan the flame of God’s gift.
fan-into-flamea God’s giftb
11

LEXICON—a. pres. act. infin. of ἀναζωπυρέω (LN 68.8) (BAGD 1. p. 54): ‘to fan into flame’ [NIV,
NJB], ‘to fan into live flame’ [Lns], ‘to stir up’ [KJV], ‘to stir/stir up into flame’ [NAB, REB,
TNT], ‘to stir into a living flame’ [NTC], ‘to stir into full life’ [ICC], ‘to kindle afresh’
[NASB], ‘to rekindle’ [BAGD, Herm, HNTC, LN; NRSV], ‘to keep alive’ [TEV], ‘to
reactivate’ [LN].
b. χάρισμα (LN 57.103) (BAGD 2. p. 879): ‘gift’ [BAGD, Herm, HNTC, ICC, LN, NTC; all
versions], ‘charisma’ [Lns].
QUESTION—What is meant by fanning the gift into flame?
Two commentators consider this to be a dead metaphor in which the comparison with fire was
not intended [ICC, LSA], and the meaning is simply ‘to do fervently’ [LSA]. Most treat this
as a live metaphor comparing the fanning of a fire into a flame with intensifying the use of the
gift given by God. ‘Gift’ is the work and manifestation of the Holy Spirit which often in
Scripture is symbolized or manifested by fire [Brd, ICC, MNTC, NTC, TG]. The gift is like a
fire which can and should be stirred up or fanned into a flame [EBC, HNTC, Lns, LSA].
1. It is implied that the gift had been neglected [Brd, Herm, HNTC, ICC, LN, My, NTC;
NASB]: fan the embers to make them flame up again. The fire was burning low [NTC]; there
were only embers [ICC]. His former zeal has weakened because of the suffering Paul had
gone through [My].
2. There is no implication that the gift had been neglected [Lns, MNTC, TNTC; TEV]: fan the
fire to keep it burning brightly. He has not weakened in zeal [MNTC], and Paul tells him to
continue with the same ardor he has shown [Lns].
QUESTION—What is meant by χάρισμα ‘gift’?
It is a special grace God gave Timothy to fit him for his ministry [Alf, Brd, EBC, EGT, El,
GNC, HNTC, My, NCBC, TNTC]. It was the ability for administration and rule [EGT] in his
work as a bishop and evangelist [El], the ability to preach, teach, admonish, and supervise
[Lns], the power, love, and self-mastery described in the next verse [TG, TNTC]. The singular
form refers to the whole of the gifts needed for ministry [Alf, EGT].
which is in you througha the laying-onb of my hands.
LEXICON—a. διά with genitive object (LN 90.4): ‘through’ [Herm, LN, NTC; NASB, NIV, NJB,
NRSV, REB], ‘by’ [ICC, LN, Lns; KJV], ‘when’ [NAB, TEV, TNT], ‘as a result of’ [HNTC].
b. ἐπίθεσις (LN 85.51) (BAGD p. 293): ‘laying on’ [BAGD, Herm, HNTC, ICC, Lns, NTC;
NAB, NASB, NIV, NJB, NRSV, REB], ‘putting on’ [KJV]. This noun is also translated as a
verb: ‘to lay on’ [LN; NAB, TEV, TNT].
QUESTION—When did this laying on of hands occur?
This happened at Timothy’s ordination (at Ephesus, 1 Tim. 4:14) [Alf, Brd, EBC, HNTC,
ICC, Lns, MNTC, My, NCBC, TG]. Other writers, referring to the same event, designate it as
his ‘call’ or ‘public ceremony to enter ministry’ or ‘commissioning’ or ‘consecration’ [Brd,
GNC, LSA, TNTC]. Some relate this to the laying of hands on Timothy at Lystra on Paul’s
2nd journey (Acts 14:23) [NTC]. Paul’s hands were a medium through which the gift was
imparted [El].
1:7 Fora God did not giveb to-us (a/the) spiritc of-cowardice,d
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm, HNTC, ICC, Lns, NTC; all versions except NAB,
NJB], not explicit [NAB, NJB].
b. aorist act. indic. of δίδωμι (LN 90.51): ‘to give’ [Herm, ICC, Lns, NTC; all versions except
TEV, TNT], ‘to make someone something’ [TEV, TNT].
c. πνεῦμα (LN 12.18; 26.9) (BAGD 5.e. p. 677): ‘spirit’ [Herm, HNTC, ICC, Lns, NTC; all
versions except NAB, TEV, TNT], ‘Spirit’ [BAGD; NAB, TEV], not explicit [TNT].

infin. infinitive
12

d. δειλία (LN 25.266) (BAGD p. 173): ‘cowardice’ [BAGD, HNTC, ICC, LN, Lns; NAB,
NRSV, TNT], ‘fear’ [Herm; KJV], ‘timidity’ [LN, NTC; NASB, NIV, NJB]. This noun is
also translated as an adjective: ‘cowardly’ [NAB, REB]; or as a verb phrase: ‘to make
someone a coward’ [TNT] ‘to make timid’ [TEV].
QUESTION—What relationship is indicated by γάρ ‘for’?
1. It indicates another grounds for the preceding exhortation [Alf, Lns, LSA, My, TG]: fan into
flame God’s gift, since God gave us a spirit of power, love, and self-control. There is a need
for such an exhortation since Timothy has not fully drawn on these gifts [Alf].
2. It explains what is meant by ‘gift’ [EGT, GNC, TNTC]: fan into flame God’s gift,
specifically, his gift of power, love, and self-control.
QUESTION—To whom does the pronoun ἡμῖν ‘us’ refer?
1. It refers to Timothy and Paul [Brd, HNTC, ICC, Lns, TG, TNTC]: you and me. Some think
that this three-fold gift was for all active office-bearing ministers [Brd, HNTC, ICC].
2. It refers to Christians in general [EGT, LSA, My, NTC].
QUESTION—What is meant by πνεῦμα ‘spirit’?
1. It refers to an inner quality of a person [Brd, EBC, EGT, Herm, HNTC, ICC, Lns, MNTC,
NCBC, TNTC; all versions except NAB, TEV]: God did not give us a cowardly spirit. God
did not infuse fear into us [EGT], he did not make us cowards [TNT].
2. It refers to the Holy Spirit [Alf, BAGD, El, GNC, LSA, NTC, TG; NAB, TEV]: God did not
give us the Spirit as one who causes us to be cowardly. The Spirit does not cause us to be
terrified of difficulties [GNC]. The Spirit does not make us timid [TG] nor cause us to be
afraid [LSA].
but of-powera and of-loveb and of-self-control/prudence/discipline.c
LEXICON—a. δύναμις (LN 76.1) (BAGD 1. p. 207): ‘power’ [BAGD, HNTC, LN, Lns, NTC; KJV,
NASB, NIV, NJB, NRSV, REB, TEV, TNT], ‘strength’ [BAGD, Herm, ICC], ‘(to be made)
strong’ [NAB].
b. ἀγάπη (LN 25.43) (BAGD I.1.a. p, 5): ‘love’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions].
c. σωφρονισμός (LN 32.34, 88.93) (BAGD 1. p. 802): ‘self-control’ [NJB, TEV], ‘self-
restraint’ [TNT], ‘self-discipline’ [HNTC, ICC, NTC], ‘moderation’ [LN], ‘discipline’
[NASB], ‘sound mind’ [KJV], ‘prudence’ [BAGD, Herm, LN], ‘ability to understand how to
make wise decisions’ [LN], ‘(to be) sensibly-minded’ [Lns], ‘wise’ [NAB].
QUESTION—What is meant by δυνάμεως ‘power’?
It is the limitless power of endurance to fulfill his arduous work for God [Brd, Lns, LSA,
NTC, TG]. It refers to force of character in general [EGT], and more specifically, strength to
boldly dominate any difficult situation with moral authority [HNTC, MNTC; and probably
Herm]. It is strength of character to be bold in the exercise of authority [TNTC]. It refers to
the ability to withstand the attacks of the world [My].
QUESTION—What is the gift of love?
It is an impulse to help those who are in need [ICC], a practical helpfulness [MNTC]. It is
self-sacrificing service [HNTC].
QUESTION—What area of meaning is intended by σωφρονισμοῦ ‘self-
control/prudence/discipline’?
1. It means self-control and moderation [EBC, EGT, El, HNTC, ICC, LSA, NTC, TG, TNTC;
NJB, NRSV, REB, TEV, TNT].
2. It means prudence, having a sound mind to make wise decisions [GNC, Herm, Lns; KJV,
NAB].
3. It means the ability to discipline others [Brd, MNTC, My].
1:8 Therefore
13

LEXICON—οὖν (LN 89.50): ‘therefore’ [LN, NTC; KJV, NAB, NASB], ‘so’ [HNTC; NIV, NJB,
REB, TNT], ‘so then’ [ICC; NRSV, TEV], ‘then’ [Lns], ‘thus’ [Herm].
QUESTION—What relationship is indicated by οὖν therefore?
It indicates that the following exhortation is based on the preceding grounds [Alf, Brd, EBC,
El, GNC, HNTC, Lns, LSA, My, NTC, TNTC]: since God has given us such a spirit of
power, love, and self-control/prudence, do not, therefore, be ashamed to testify. Some include
more than just 1:7 in the grounds for the exhortation, that is, all of Timothy’s heritage: the
faith of Lois and Eunice, and the examples of Paul and others who have unashamedly suffered
hardships for their faith [Lns, NTC].
do not be-ashamed-ofa the testimonyb of-our Lord
LEXICON—a. aorist pass. subj. of ἐπαισχύνομαι (LN 25.193) (BAGD 1. p. 282): ‘to be ashamed of’
[BAGD, Herm, HNTC, ICC, LN, Lns, NTC; all versions].
b. μαρτύριον (LN 33.262) (BAGD 1.b. p. 494): ‘testimony’ [BAGD, Lns, NTC; KJV, NAB,
NASB, NRSV, REB], ‘witness’ [Herm, ICC]. This noun is also translated as a verb: ‘to
testify’ [HNTC; NIV], ‘to witness’ [NJB, TEV], ‘to speak out’ [TNT].
QUESTION—How are the event noun and the Lord related in the genitive construction τὸ
μαρτύριον τοῦ κυρίου ‘the testimony of the Lord’?
1. The testimony is about the Lord [Brd, EBC, El, GNC, Herm, HNTC, ICC, Lns, LSA,
MNTC, My, NTC, TG, TNTC; NAB, NIV, NJB, NRSV, REB, TEV, TNT]: do not be
ashamed to testify about the Lord. Two translations preface ‘testimony’ with the pronoun
‘your’ to make clear that this is Timothy’s testimony [NAB, REB] and other translations use a
verb form for the Greek noun ‘testimony’ to imply or make explicit the actor, Timothy
[HNTC; NIV, NJB, NRSV, TEV, TNT].
2. The testimony is what the Lord testified [EGT]: do not be ashamed of what the Lord testified
to. This refers to his words, teaching, etc. (cf. 1 Cor. 1:6; 2:1; 2 Thess. 1:10).
nor (of) me the prisonera of-him,
LEXICON—a. δέσμιος (LN 37.117) (BAGD p. 176): ‘prisoner’ [BAGD, Herm, HNTC, LN, Lns,
NTC; all versions], ‘imprisonment’ [ICC].
QUESTION—How are the noun and the pronoun related in the genitive construction τὸν
δέσμιον αὐτοῦ ‘the prisoner of him’?
1. Paul was made a prisoner by people because he believed in and served the Lord [EGT, GNC,
My, TG]: nor of me who am a prisoner for the sake of the Lord.
2. Paul was made a prisoner by people as a result of the Lord’s providential rule [El, Lns,
MNTC, NTC]: nor of me who am a prisoner by the Lord’s decree.
3. ‘Prisoner’ is used figuratively. Paul was made a prisoner by the Lord in a spiritual
relationship [HNTC, TNTC]: nor of me who am like the Lord’s prisoner. The point of
comparison between a prisoner and Paul is being bound to the will of the one who makes
them prisoners [TNTC].
buta share-in-sufferingb for-the gospel
LEXICON—a. ἀλλά (LN 89.125): ‘but’ [Herm, HNTC, Lns, NTC; all versions except TEV, TNT],
‘instead’ [TEV], ‘nay’ [ICC], not explicit [TNT].
b. aorist act. impera. of συγκακοπαθέω (LN 24.84) (BAGD p. 773): ‘to share in suffering’
[ICC], ‘to accept one’s share of suffering’ [REB], ‘to take part in suffering’ [TEV], ‘to take
one’s share of hardships’ [TNT], ‘to bear one’s share of the hardships’ [NAB], ‘to join with
someone in suffering’ [Herm, HNTC; NASB, NIV, NRSV], ‘to share in another’s hardships’
[NJB], ‘to suffer hardship in fellowship with someone’ [NTC], ‘to join with someone in
suffering’ [BAGD, LN], ‘to join in suffering disgrace’ [Lns] ‘to be partaker of afflictions’
[KJV].

impera. imperative
14

QUESTION—In what sense was Timothy to share in suffering?
Timothy was to be ready to suffer for the gospel along with Paul [Brd, EBC, EGT, El, Herm,
HNTC, ICC, LSA, My, NTC, TG], with other Christian leaders [NCBC, TNTC], with Christ
[EGT], or with all martyrs [Brd].
QUESTION—What relationship is indicated by the use of the dative case of τῷ εὐαγγελίῳ ‘the
gospel’?
It means to suffer for the gospel [HNTC, NTC; NASB, NIV, NJB, NRSV, TEV], that is, for
the sake of the gospel [Brd, EBC, GNC, Herm, ICC, LSA; TNT], in the interest of the gospel
[Lns].
according-toa (the) powerb of-God,
LEXICON—a. κατά with accusative object (LN 89.8): ‘according to’ [NTC; KJV, NASB], ‘in
accord with’ [Lns], ‘with’ [NAB], ‘in’ [Herm, HNTC], ‘by’ [NIV], ‘through’ [REB], ‘relying
on’ [NJB, NRSV]. This preposition is also translated ‘rely on’ [ICC; TNT], ‘as (God) gives’
[TEV].
b. δύναμις: ‘power’. See this word at 1:7.
QUESTION—What relationship is indicated by κατά ‘according to’?
1. It indicates the standard by which he is to share the suffering [Brd, El, GNC, Lns; KJV,
NASB]: share in suffering according to the power of God. He is to share as God gives him
strength to do so [GNC; TEV]. Strength will be given in proportion to what must be endured
[MNTC].
2. It indicates the means by which he is to share the suffering [EBC, Herm, ICC; NAB, NIV,
NJB, NRSV, TNT]: share in suffering by relying on God’s power.
QUESTION—How are the attribute word and God related in the genitive construction δύναμιν
θεοῦ ‘power of God’
1. Power is an attribute Timothy has which God imparts [Brd, EGT, GNC, HNTC, ICC, LSA,
MNTC, TG, TNTC]: take your share of suffering according to the power that God gives you.
This refers to the power mentioned in 1:7.
2. Power is an attribute God has by which God enables Timothy to endure suffering [El, Lns,
LSA, NTC]: take your share of suffering in accordance with the help God gives you by his
power.
1:9 the (one) having-saveda us and having-calledb (us) with-a-holyc calling,d
LEXICON—a. aorist act. participle of σῴζω (LN 21.27) (BAGD 2.a.α. p. 798): ‘to save’ [Herm,
HNTC, ICC, LN, Lns, NTC; all versions except REB], ‘to bring salvation’ [REB], ‘to save or
preserve (from eternal death)’ [BAGD].
b. aorist act. participle of καλέω (LN 33.312) (BAGD 2. p. 399): ‘to call’ [BAGD, Herm, HNTC,
ICC, LN, Lns, NTC; all versions except TNT], not explicit [TNT].
c. ἅγιος (LN 88.24) (BAGD 1.a.α. p. 9): ‘holy’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
KJV, NAB, NASB, NIV, NRSV], ‘dedicated’ [REB], ‘dedicated to God’ [BAGD]. This
adjective is also translated as a substantive: ‘his own people’ [TEV, TNT].
d. κλῆσις (LN 33.313) (BAGD 1. p. 435): ‘a calling’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; KJV, NASB, NRSV], not explicit [NAB, NIV, NJB, REB, TEV, TNT]. The noun form
refers not to the act of calling, but to the condition or state into which we have been called
[Alf, EGT].
QUESTION—What relationship is indicated by the use of the participles σώσαντος ‘having
saved’ and καλέσαντος ‘having called’?
1. These give proof that God’s power is exercised toward believers [Alf, EGT, GNC, HNTC,
MNTC]: share in suffering according to God’s power, since he has the power that saved and
called us. We can rely on God’s powerful help because God has already saved us [HNTC]. It
strengthens our faith for the continuation of future gifts of power to us [EGT].
15

2. These indicate the grounds for not being ashamed [LSA, My]: do not be ashamed since God
has saved and called us. It strengthens the exhortation by detailing God’s saving work of
grace [My].
QUESTION—How are the participles σώσαντος ‘having saved’ and καλέσαντος ‘having
called’ connected?
The operation of divine power manifests its nature in saving us from sin and its purpose in
calling us to holy living [EGT, NTC, TG, TNTC]. Salvation is given to man by God through
the call [My]. The call is the first stage of salvation [HNTC]. Salvation constitutes our calling
[GNC]. There are two sides of divine assistance: God effected salvation and he enabled us to
receive it [HNTC, MNTC].
QUESTION—To whom does he refer by the pronoun ἡμᾶς ‘us’?
1. He refers primarily to Paul and Timothy [Brd, Lns]: he saved and called you and me.
However, what is true for them is true for all Christians [Brd, Lns].
2. He refers to all Christians [Alf, El, LSA, My, TG]: he saved and called us all.
QUESTION—What is the meaning of κλήσει ἁγίᾳ ‘holy calling’?
1. ‘Holy’ is an attribute of the life to which they were called [EBC, EGT, GNC, HNTC, ICC,
LSA, NCBC, TG; TEV, TNT]: God called us to live in a holy manner. God called us to
belong to himself [TEV].
2. ‘Holy’ is an attribute of the one who called them and thus it gives the event of calling a holy
character [El, Herm, Lns, My, NTC, TNTC]: God called us with a calling that is holy in
origin and character. What God does takes on his character. Since God has called them ‘in’
holiness they are holy, having received his effective call unto holiness of life [El, Herm,
NTC].
not according-to/because-ofa our worksb
LEXICON—a. κατά with accusative object (LN 89.8) (BAGD II.5.a.δ. p. 407): ‘according to’
[Herm, NTC; KJV, NASB, NRSV], ‘in accord with’ [BAGD, LN, Lns], ‘because of’ [BAGD;
NAB, NIV, NJB, TEV, TNT], ‘for’ [REB], ‘in virtue of’ [HNTC, ICC].
b. ἔργον (LN 42.11): ‘work’ [Herm, Lns, NTC; KJV, NASB, NRSV], ‘deed’ [LN], ‘effort’ [ICC],
‘merit’ [NAB, REB], ‘anything done’ [HNTC; NIV, NJB, TNT], ‘what’s done’ [TEV].
QUESTION—What relation is indicated by the preposition κατά ‘according to/ because’ here
and in the following clause?
1. It indicates correspondence [Alf, El, Herm, Lns, My, NTC; KJV, NASB]: God did not save
and call us in accordance with what we have done. It gives the principle used in God’s
activity [My].
2. It indicates the reason for God’s acts [HNTC, ICC, TG; NAB, NIV, NJB, NRSV, TEV,
TNT]: God did not save and call us because of what we have done.
QUESTION—What is implied in the phrase τὰ ἔργα ἡμῶν ‘our works’?
This refers to righteous acts they have done (as in Titus 3:5, Rom. 4:5; Gal. 2:9) [Brd, EGT,
El, GNC, Herm, HNTC, Lns, LSA, MNTC, My, NTC, TNTC]: not because we have done
good deeds.
buta according-to/because-ofb his-own purposec and grace,d
LEXICON—a. ἀλλά (LN 89.125): ‘but’ [Herm, ICC, Lns, NTC; all versions].
b. κατά with accusative object: ‘according to’, ‘because of’. See this word in the preceding
clause.
c. πρόθεσις (LN 30.63) (BAGD 2.b. p. 706): ‘purpose’ [BAGD, HNTC, ICC, LN, NTC; KJV,
NASB, NIV, NJB, NRSV, REB, TEV, TNT], ‘plan’ [BAGD, LN], ‘design’ [Herm; NAB].
d. χάρις (LN 88.66) (BAGD 2.a. p. 877): ‘grace’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions except TNT], ‘a gift freely given’ [ICC]. This noun is also translated as an adjective:
‘gracious’ [TNT].
16

QUESTION—What is the relationship between the event noun πρόθεσις ‘purpose’ and the
attribute noun χάρις ‘grace’?
1. The construction is a hendiadys in which the second noun modifies the first [HNTC, LSA;
TNT]: he saved and called us because he graciously purposed to do so, or according to what
he graciously purposed.
2. Both nouns refer to what God did: he saved and called us because he purposed to do so and
then acted in grace to bring it about [EGT, Lns, NTC, TG], or he called and saved us because
he purposed to do so by acting in grace [El], or he saved and called us because he purposed to
do so since he is a God of grace [GNC].
QUESTION—What is indicated by the use of the adjective ἰδίαν ‘his own’?
It is emphatic, indicating the freedom of divine purpose [Brd], and the grounds of his purpose
is in himself alone [El, LSA, My].
the (one) givena us inb Christ Jesus beforec timesd eternal,
LEXICON—a. aorist pass. participle of δίδωμι (LN 57.71): ‘to give’ [ICC, LN, Lns, NTC; KJV,
NIV, NRSV, TEV, TNT], ‘to grant’ [Herm; NASB, NJB, REB], ‘to bestow’ [HNTC], ‘to
hold out (to us)’ [NAB].
b. ἐν with dative object (LN 89.119): ‘in’ [HNTC, Lns, NTC; all versions except TEV, TNT],
‘by means of’ [TEV], ‘through our union with’ [TNT], ‘as embodied in’ [ICC], not explicit
[Herm].
c. πρό with genitive object (LN 67.133) (BAGD 2. p. 701): ‘before’ [BAGD, Herm, ICC, Lns,
NTC; KJV, NAB, NIV, NJB, NRSV, TEV, TNT], ‘from’ [LN; NASB, REB], not explicit
[HNTC].
d. χρόνος (LN 67.133) (BAGD p. 888): ‘time’. The phrase πρὸ χρόνων αἰωνίων ‘before times
eternal’ is translated ‘before times everlasting’ [NTC], ‘before eon-long times’ [Lns], ‘before
the beginning of time’ [NIV, NJB, TEV], ‘before time began’ [Herm, ICC; TNT], ‘before the
ages began’ [NRSV], ‘before the world began’ [KJV, NAB], ‘from all ages past’ [LN], ‘from
all eternity’ [NASB, REB], ‘ages ago’ [HNTC].
QUESTION—What is the antecedent of τήν ‘the (one which was given)’?
1. It refers to χάριν ‘grace’ [EBC, EGT, ICC, Lns, LSA, MNTC, My, NTC, TG, TNTC; NAB,
NASB, NIV, NJB, NRSV, TEV, TNT]: the grace which was given to us. ‘Purpose’ does not
collocate with ‘given’ [Lns].
2. It refers to both πρόθεσιν ‘purpose’ and χάριν ‘grace’ [GNC]. Both found expression in
Christ [GNC].
QUESTION—In what sense was this given to us before times eternal?
What God has determined in eternity is as good as accomplished in time [Alf, Brd, My]. It
was given from the beginning, but manifested later in time [El]. Another view is that it was
given to Christ for imparting to us [HNTC, ICC, TG, TNTC].
QUESTION—What relationship is indicated by the preposition ἐν ‘in (Christ Jesus)’?
1. It indicates a spiritual union with Christ Jesus [Brd, EBC, EGT, El, HNTC, ICC, TNTC]: it
is given to us who are in union with Christ Jesus. Some are quite emphatic that it is not
through Christ that we are given grace [Brd, El].
2. It indicates agent or means [Lns, LSA]: given us by means of or through Christ.
QUESTION—To what time does this phrase relate?
It refers to pre-time eternity [Brd, EBC, El, Lns, LSA, MNTC, My, TNTC]. The meaning of
the expression here is stronger than that in Eph. 1:4 ‘before the foundation of the world’ [El],
and even than that in Titus 1:2 where the same phrase is used [MNTC]. It is before the most
remote time a person can imagine [EGT].
1:10 but having-been-revealeda now throughb the appearancec of our Savior Christ
Jesus,
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LEXICON—a. aorist pass. participle of φανερόω (LN 28.36) (BAGD 1.b. p. 852): ‘to be revealed’
[BAGD, Herm, HNTC, LN; NASB, NIV, NJB, NRSV, TEV], ‘to be shown’ [ICC], ‘to be
manifested’ [NTC; KJV, NAB], ‘to be made known’ [LN], ‘to be disclosed’ [REB], ‘to be
published’ [Lns], ‘to be brought to light’ [LN; TNT].
b. διά with genitive object (LN 89.76): ‘through’ [Herm, HNTC, Lns, NTC; NAB, NIV,
NRSV, TEV, TNT], ‘by’ [ICC; KJV, NASB, NJB, REB], ‘in’ [MNTC].
c. ἐπιφάνεια (LN 24.21) (BAGD 2. p. 304): ‘appearance/ appearing’ [BAGD, Herm, ICC, LN,
NTC; all versions except TEV], ‘coming’ [TEV], ‘manifestation’ [HNTC], ‘epiphany’ [Lns].
This indicates the means by which grace was revealed [LSA, MNTC, My]: it has been
revealed by means of our Savior’s appearance.
QUESTION—What is meant by ἐπιφάνεια ‘appearance’?
1. It refers to the incarnation [GNC, HNTC, ICC, NCBC, TG].
2. It refers to the whole manifestation of Christ in human form on earth: his incarnation, birth,
life, redemptive work, and ascension [Alf, Brd, EBC, El, Herm, Lns, My, NTC].
3. It refers to the manifestation of Christ from his incarnation and continues to his second
coming [EGT].
QUESTION—What is indicated by the addition of ‘our Savior’ before ‘Christ Jesus’?
‘Savior’ reflects back to ‘who saved us’ and ‘by his grace’ in 1:9 [Lns, My, NTC]. It refers
back to ‘the promise of life’ in 1:1, and here Christ was now the fulfiller of the promise,
bringing to light incorruptible life [Herm]. The word ‘Savior’ also looks forward to where his
saving work is most clearly delineated in the succeeding two clauses: defeated death and
brought incorruptible life to light [HNTC, Lns, MNTC, NTC].
having-abolisheda the deathb
LEXICON—a. aorist act. participle of καταργέω (LN 13.163, 76.26) (BAGD 2. p. 417): ‘to abolish’
[BAGD, LN, Lns; KJV, NASB, NJB, NRSV], ‘to rob of power’ [NAB], ‘to break the power
of’ [BAGD; REB], ‘to destroy the power of’ [ICC], ‘to end the power of’ [TEV], ‘to put an
end to’ [LN; TNT], ‘to destroy’ [HNTC; NIV], ‘to dethrone’ [Herm], ‘to utterly defeat’
[NTC].
b. θάνατος (LN 23.99): ‘death’ [LN]. The phrase τὸν θάνατον ‘the death’ is translated ‘death’
[Herm, HNTC, NTC; all versions], ‘the death’ [Lns], ‘the dread tyrant death’ [ICC]. The
presence of the article refers to ‘that death’ or ‘the well-known death’ we all dread [Brd, EGT,
GNC, HNTC, ICC, Lns, LSA, TG, TNTC].
QUESTION—What relationship is indicated by the use of the participial form καταργήσαντος
‘having abolished’?
It explains ‘having saved us’ in 1:9 [ICC]: God saved us, that is, he nullified death. It
summarizes Christ’s saving work [HNTC].
QUESTION—What is meant by ‘having abolished death’?
1. It means that the effects of physical death have been nullified [Alf, Brd, EGT, GNC, HNTC,
ICC, LSA, TG, TNTC]. It does not mean that people no longer will physically die [EGT, TG],
but that death has lost its sting (1 Cor. 15:55) [Alf, Brd, EGT, HNTC, TNTC]. Death can be
treated as of no account [Alf]. It no longer means the end of life [TG].
2. It means that spiritual death has been changed to life [El, Lns]. We were once dead in sin,
but now have life [Lns]. The power and principle of death have been made of none effect [El].
3. It means that both physical and spiritual death are defeated [My, NTC]. Eternal death no
longer exists and physical death has been robbed of its curse [NTC]. Both physical and eternal
death are one in their inner relation to one another and are brought to nothing [My].
and having-brought-to-lighta lifeb and immortalityc throughd the gospele
18

LEXICON—a. aorist act. participle of φωτίζω (LN 28.36) (BAGD 2.c. p. 873): ‘to bring to light’
[BAGD, Herm, HNTC, LN, Lns, NTC; all versions except NAB, TEV], ‘to bring into clear
light’ [NAB], ‘to bring to clear view’ [ICC], ‘to reveal’ [BAGD, LN; TEV].
b. ζωή (LN 23.88): ‘life’ [Herm, HNTC, ICC, LN, Lns, NTC; all versions].
c. ἀφθαρσία (LN 23.127) (BAGD p. 125): ‘immortality’ [BAGD, HNTC, LN], ‘incorruption’
[Lns], ‘incorruptibility’ [BAGD, NTC; all versions except TEV]. This noun is also translated
as an adjective: ‘immortal’ [Herm, ICC, LN; TEV].
d. διά with genitive object (LN 89.76): ‘through’ [Herm, HNTC, ICC, LN, NTC; all versions],
‘by means of’ [Lns].
e. εὐαγγέλιον (LN 33.217) (BAGD 1.a. p. 318): ‘gospel’ [BAGD, Herm, HNTC, LN, Lns,
NTC; all versions except TNT], ‘good news’ [BAGD, LN; TNT], ‘good tidings’ [ICC].
QUESTION—What is meant by φωτίσαντος ‘having brought to light’?
The word means ‘to illuminate or flood with light’, hence to bring into clear sight [Brd; TNT].
Without the figure, it means ‘to reveal’ [GNC, Herm, HNTC, LSA, My]. Various synonyms
are given: to display [EGT], to make known by teaching, action, or example, to give clearness
and distinctness, to make positive, to bring out of implicit into explicit position [ICC], to
make real and available [TG].
QUESTION—What kind of life is meant by ζωή ‘life’, and how is it related to ἀφθαρσίαν
‘immortality’?
It refers to a life for human beings which is more than the natural physical life in quality and
duration, and is characterized by the noun which follows, ‘immortality’ [ICC, NTC]:
immortal life. Or it is epexegetical, the second defining the first [EGT, HNTC, ICC, My]: life,
an immortal life. It is a future life [Brd], an unending eternal life [EBC, LSA, My, TNTC], an
immortal life [El, GNC, HNTC, TG], an incorruptible life [EGT, El, Lns, MNTC, NTC], the
life of the resurrection body [HNTC, Lns].
The gospel is the means by which life is made known [Alf, Brd, EBC, EGT, LSA, MNTC,
My, TG]. These things are made known by preaching the gospel [Alf]. The message includes
all that God had revealed through the life, teaching, and death of Christ [GNC, HNTC, Lns,
TNTC]. The gospel is the means by which we know that death has been defeated and that
eternal life is possible [TG].
1:11 fora which I was-appointedb
LEXICON—a. εἰς with accusative object (LN 89.57): ‘for’ [Herm, HNTC, Lns, NTC; NASB,
NRSV], ‘in the service of’ [NAB, NJB], ‘of’ [MNTC; NIV, REB], ‘(I was appointed) to
(proclaim)’ [ICC; TEV, TNT]. The phrase εἰς ὅ ‘for which’ is also translated ‘whereunto’
[KJV].
b. aorist pass. indic. of τίθημι (LN 37.96) (BAGD I.2.a.α. p. 816): ‘to be appointed’ [Herm,
HNTC, ICC, LN, Lns, NTC; KJV, NAB, NASB, NIV, NRSV, REB, TNT], ‘to be made’
[BAGD; NJB]. This verb is also translated in the active voice with God as the subject: ‘to
appoint’ [TEV].
QUESTION—To what does the relative pronoun ὅ ‘which’ refer?
1. It refers to the gospel (1:10) [Alf, Brd, EBC, EGT, El, GNC, Herm, HNTC, ICC, Lns, LSA,
MNTC, My, NTC, TG, TNTC; NAB, NIV, NRSV, REB]: for which gospel I was appointed
to be a preacher. Specifically, he was appointed to proclaim the gospel [Alf, Brd, EBC, LSA,
My].
2. It refers to our Savior Christ Jesus [NJB]: in whose service I was appointed to be a preacher.
QUESTION—What relationship is indicated by εἰς ‘for’?
This indicates the purpose for which Paul was appointed [Alf, Brd, EBC, HNTC, ICC, LSA;
TEV, TNT]: I was appointed a herald, apostle, and teacher in order to (make known) the
gospel. The implied verb is variously supplied: in order to proclaim the gospel [Alf, Brd,
19

EBC, LSA, My, TG; TEV, TNT], in order to promulgate the gospel [HNTC], in order to serve
the gospel [NAB].
preachera and apostleb and teacher;c
TEXT—Some manuscripts add ἐθνῶν ‘of the Gentiles’ after διδάσκαλος ‘teacher’. GNT omits it
with a C rating, indicating a considerable degree of doubt. It is included by only [KJV].
LEXICON—a. κῆρυξ (LN 33.259) (BAGD 2. p. 431): ‘preacher’ [BAGD, LN; KJV, NAB, NASB,
NRSV], ‘herald’ [Herm, HNTC, Lns, NTC; NIV, NJB, REB]. This noun is also translated as
a verb: ‘to proclaim’ [ICC; TEV, TNT].
b. ἀπόστολος (LN 53.74) (BAGD 3. p. 99): ‘apostle’ [BAGD, Herm, HNTC, LN, Lns, NTC;
all versions]. This noun is also translated as a verb phrase: ‘to carry with authority throughout
the whole world’ [ICC].
c. διδάσκαλος (LN 33.243) (BAGD p. 191): ‘teacher’ [BAGD, Herm, HNTC, LN, Lns, NTC;
all versions except KJV]. This noun is also translated as a verb: ‘to teach (its truths)’ [ICC].
QUESTION—What is the relationship between the three designations of his work named here?
1. There are three different functions [EBC, El, GNC, HNTC, Lns, LSA, MNTC, NCBC, NTC,
TNTC; all versions except TEV, TNT]: I was appointed to be a herald, an apostle, and a
teacher. ‘Preacher’ relates to public proclamation of the gospel [EBC, HNTC, Lns, NTC].
‘Apostle’ relates to fulfilling his commissioned church leadership [EBC, HNTC, Lns].
‘Teacher’ relates to teaching the gospel [EBC] as a pastoral obligation [HNTC] and
admonishing people to believe and obey it [NTC]. The three titles are listed in order to
enhance his authority [NCBC]. The three designations do not refer to distinct offices; rather
they enforce the idea that Paul had unique authority as teacher of the gospel [MNTC]. See
these three terms in 1 Tim. 2:7.
2. The first designation is a general term specified by the two following offices [My; TEV,
TNT]: I was appointed to be a preacher, specifically to be an apostle and a teacher to proclaim
the gospel.
1:12 fora which reasonb also/evenc these (things) I-suffer.d
LEXICON—a. διά with accusative object (LN 90.44): ‘for’ [Herm, Lns, NTC; KJV, NAB, NASB,
NRSV, TEV]. The phrase διὰ ἣν αἰτίαν ‘for which reason’ is translated ‘that is the reason’
[REB], ‘that/this is why’ [NIV, NJB, TNT], ‘it is because’ [ICC].
b. αἰτία (LN 89.15) (BAGD 1. p. 26): ‘reason’ [BAGD, LN; NASB, NRSV, REB, TEV],
‘cause’ [BAGD, LN; KJV], ‘sake’ [NAB]. See this word at 1:6.
c. καί (LN 89.92; 89.93): ‘also’ [Herm, Lns, NTC; KJV, NASB], ‘and’ [NAB, NRSV, TEV],
not explicit [HNTC, ICC; NAB, NIV, NJB, NRSV, REB, TEV, TNT].
d. πάσχω (LN 24.78) (BAGD 3.b. p. 634): ‘to suffer’ [BAGD, Herm, LN, Lns, NTC; KJV,
NASB, NIV, NRSV, TEV, TNT], ‘to undergo hardships’ [HNTC; NAB], ‘to experience
suffering’ [NJB], ‘to endure’ [ICC]. This verb is also translated as a noun: ‘(my) plight’
[REB].
QUESTION—What relationship is indicated by διά ‘for’?
This indicates the reason he is suffering [Herm, HNTC, ICC, NTC; NASB, NIV, NJB, REB,
TEV, TNT]: I suffer because of that reason.
QUESTION—What is the reason he is suffering?
1. It refers to his appointment as a preacher of the gospel [Alf, EBC, El, HNTC, LSA, My]: I
suffer these things because I was appointed to be a preacher.
2. It refers to his activity as a preacher of the gospel [EGT, GNC, ICC, MNTC, NTC, TNTC]: I
suffer these things because I am a preacher.
QUESTION—To what does οὗτος ‘these things’ refer?
It refers to what he is suffering [HNTC; NJB]. Specifically, it means hardships [NAB], and
being a prisoner [Alf, ICC].
QUESTION—What relationship is indicated by καί ‘also, even’?
20

1. It indicates addition [Herm, Lns, NTC; KJV, NASB]: I also suffer these things. He has
suffered many previous hardships, and in addition he now is suffering imprisonment [Lns].
2. It emphasizes his present hardships [Brd, El, LSA]: I suffer even these things.
Buta (I am) not ashamed,b
LEXICON—a. ἀλλά (LN 89.125): ‘but’ [Herm, HNTC, ICC, NTC; all versions except KJV, NIV],
‘nevertheless’ [Lns; KJV], ‘yet’ [NIV].
b. ἐπαισχύνομαι (LN 25.193) (BAGD 4. p. 282): ‘to be ashamed’ [BAGD, Herm, HNTC, ICC,
LN, Lns, NTC; all versions except TEV]. The negative statement is also translated positively:
‘to be full of confidence’ [TEV].
QUESTION—What is the implied object of ἐπαισχύνομαι ‘I am not ashamed’?
Paul is not ashamed of being subjected to suffering for Christ [HNTC LSA]. Specifically, he
is not ashamed of being a prisoner [GNC, Lns, My, NCBC, NTC, TNTC].
fora I-knowb whom I-have-believedc
LEXICON—a. γάρ (LN 89.23): ‘for’ [HNTC, ICC, LN, Lns, NTC; KJV, NRSV, TNT], ‘because’
[Herm, LN; NIV, NJB, REB, TEV].
b. perf. (= present) act. indic. of οἶδα (LN 28.1) (BAGD 1.g. p. 556): ‘to know’ [BAGD, Herm,
HNTC, ICC, LN, Lns, NTC; all versions].
c. perf. act. indic. of πιστεύω (LN 31.85) (BAGD 2.a.α. p. 661): ‘to believe’ [BAGD, HNTC,
LN; KJV, NAB, NASB, NIV] ‘to trust’ [ICC, Lns; REB, TEV, TNT], ‘to put one’s trust in’
[Herm, NTC; NJB, NRSV]. The perfect tense marks it as a settled matter [Brd, EBC, El,
HNTC, Lns, LSA, NTC, TNTC].
QUESTION—What relationship is indicated by the word γάρ ‘for’?
1. It indicates the reason he is not ashamed [EBC, GNC, HNTC, LN, Lns, LSA, NTC].
2. It indicates the reason suffering doesn’t prevent him from proclaiming Christ [MNTC, My].
QUESTION—What is meant by οἶδα ‘to know’?
It indicates the close/intimate relation of the object to the subject [Brd, Lns, My]. Here it
appears to signify less than γινώσκω but really says more by understatement [My].
QUESTION—Who is the antecedent of the relative pronoun ᾧ ‘whom’?
1. It refers to God (1:8) [Alf, EGT, El, GNC, HNTC, ICC, MNTC, My, NTC, TNTC].
2. It refers to Christ Jesus (1:10) [Lns, TG].
anda I-am-convincedb that he-is ablec to guardd the deposite of-me
LEXICON—a. καί (LN 89.93): ‘and’ [Herm, HNTC, ICC, Lns, NTC; all versions].
b. perf. pass. indic. of πείθω (LN 33.301) (BAGD 4. p. 640): ‘to be convinced’ [BAGD, Herm,
LN, NTC; NASB, NIV], ‘to be persuaded’ [LN, Lns; KJV], ‘to be confident’ [HNTC; NAB,
REB], ‘to feel confident’ [ICC], ‘to be sure’ [NRSV, TEV, TNT], ‘to be certain’ [BAGD], ‘to
have no doubt at all’ [NJB]. See this word at 1:5.
c. δυνατός (LN 74.2) (BAGD 1.a.β. p. 208): ‘able’ [BAGD, LN]. The phrase δυνατός ἐστιν
‘able is he’ is translated ‘he is able’ [HNTC Lns, NTC; all versions except REB, TNT], ‘he
can’ [TNT], ‘he has power’ [Herm], ‘he has strength’ [ICC], ‘(of) his power’ [REB].
d. aorist act. infin. of φυλάσσω (LN 37.120) (BAGD 1.c. p. 868): ‘to guard’ [BAGD, Herm,
LN, Lns, NTC; NAB, NASB, NIV, NRSV], ‘to guard safely’ [ICC], ‘to safeguard’ [NJB], ‘to
keep’ [HNTC; KJV], ‘to keep safe’ [REB, TEV], ‘to take care of’ [TNT].
e. παραθήκη (LN 35.48) (BAGD p. 616): ‘deposit’ [BAGD, Herm, Lns]. The phrase τὴν
παραθήκην μου ‘my deposit’ is translated ‘that which I’ve committed unto him’ [KJV], ‘what
I’ve entrusted to him’ [LN, NTC; NASB, NIV, NJB, NRSV, TNT], ‘all that I’ve entrusted to
his keeping’ [ICC], ‘the deposit entrusted to me’ [Herm], ‘what has been entrusted to me’
[BAGD, HNTC; NAB], ‘what he has entrusted to me’ [LN; TEV], ‘what he has put into my
charge’ [REB].
QUESTION—What relationship is indicated by καί ‘and’?
1. It coordinates two reason clauses [LSA]: because I know him and I have been persuaded.
21

2. It explains what trusting in God means in the present connection [Lns, My]: because I know
him and thus I have been persuaded.
QUESTION—What is meant by φυλάξαι ‘to guard’?
The primary sense is to take care of in a secure manner a precious thing which has been
entrusted to someone. It means to keep safe [Brd, EGT, GNC, HNTC, ICC, MNTC], to
preserve [Herm], to guard [NTC], to take under one’s own protection [MNTC].
QUESTION—How are the noun and pronoun related in the genitive construction τὴν
παραθήκην μου ‘the deposit of me’?
1. The deposit is made by Paul [Alf, EBC, EGT, GNC, ICC, NTC; KJV, NASB, NIV, NJB,
NRSV, TNT]: he will guard what I have entrusted to him. The deposit Paul entrusted to God
is Paul’s own being or soul [Alf, EBC, EGT, GNC, ICC, NTC], Paul’s commitment to Christ
and the gospel [GNC], Paul’s work, teaching, and his converts [EBC, ICC].
2. The deposit is given to Paul [Brd, El, Herm, HNTC, Lns, LSA, MNTC, My, NCBC, TG,
TNTC; NAB, REB, TEV]: he will guard what he has entrusted to me. The deposit God
entrusted to Paul is the gospel [HNTC, Lns, LSA, MNTC, TG], the Christian doctrine [Brd,
Herm, NCBC, TG, TNTC], the work of preaching [El, My]. In the matter of Christian
doctrine, the deposit entrusted to Paul is also entrusted to the church in general [Herm,
MNTC]. Even though Paul might be put to death, yet the Christian faith will be preserved to
the end [TG]. The work of the gospel will not end with the death of Paul, but it will be
entrusted to others [Lns].
untila that day.b
LEXICON—a. εἰς with accusative object (LN 67.119) (BAGD 2.a.α. p. 228): ‘until’ [BAGD, Herm,
ICC, LN; NAB, NASB, NJB, NRSV, REB, TEV], ‘against’ [HNTC, Lns; KJV], ‘for’ [NIV],
‘up to’ [TNT], ‘with a view to’ [NTC].
b. ἡμέρα (LN 67.178) (BAGD 3.b.β. p. 347): ‘day’ [BAGD]. The phrase ἐκείνην τὴν ἡμέραν
is translated ‘that day’ [Herm, HNTC, Lns, NTC; all versions except REB], ‘that great day’
[ICC], ‘the great Day’ [REB].
QUESTION—To what does ἐκείνην τὴν ἡμέραν ‘that day’ refer?
It refers to the time of the final judgment [Brd, EGT, El, HNTC, MNTC], when Christ comes
again [Alf, ICC, LSA, My, NCBC, TNTC]. It is also experienced on the day a person dies
[EBC, NCBC].
1:13 Take/Hold-toa the patternb of-being-soundc wordsd which you-hearde from me,
LEXICON—a. pres. act. impera. of ἔχω (LN 18.6) (BAGD I.1.c.β. p. 332): ‘to take’ [Herm, HNTC,
ICC; NAB], ‘to have’ [Lns], ‘to hold to’ [NRSV, REB], ‘to hold on to’ [LN, NTC], ‘to hold
fast’ [KJV], ‘to hold firmly’ [TEV], ‘to retain’ [NASB], ‘to keep’ [BAGD; NIV, NJB], ‘to
keep before oneself’ [TNT]. The present tense indicates that Timothy is presently doing this
and the imperative form encourages him to keep doing it [LSA].
b. ὑποτύπωσις (LN 58.59) (BAGD p. 848): ‘pattern’ [ICC, NTC; NIV, NJB, NRSV], ‘form’
[KJV], ‘standard’ [NASB, NRSV], ‘outline’ [REB], ‘model’ [BAGD, HNTC, LN, Lns; NAB,
TNT], ‘example’ [BAGD, Herm, LN], ‘the example for you to follow’ [TEV].
c. pres. act. participle of ὑγιαίνω (LN 72.15) (BAGD 2. p. 832): ‘to be sound’ [LN], ‘to be
healthy’ [BAGD] ‘to be correct’ [LN], ‘to be accurate’ [LN]. This participle is also translated
as an adjective: ‘sound’ [Herm, HNTC, ICC, LN (58.59), NTC; all versions except TEV],
‘true’ [TEV], ‘healthy’ [GNT, Lns].
d. λόγος (LN 33.98) (BAGD 1.b.β. p. 478): ‘word’ [GNT, Lns, NTC; KJV, NASB, TEV],
‘teaching’ [EBC, EGT, GNC, HNTC, TNTC; NAB, NIV, NJB, NRSV, REB, TNT].
‘preaching’ [Herm], ‘doctrine’ [Brd, El, ICC, MNTC], ‘message’ [BAGD, Herm, HNTC, LN,
LSA], ‘instruction’ [MNTC].
22

e. aorist act. indic. of ἀκούω (LN 24.52) (BAGD 1.b.β. p. 32): ‘to hear’ [BAGD, Herm, HNTC,
LN, Lns, NTC; all versions except TEV, TNT]. It is also translated ‘that I taught you’ [ICC;
TEV], ‘which I gave you’ [TNT].
QUESTION—What is meant by ἔχε ‘take, hold to’?
1. This means to hold on to something so that it will not be changed. There are variations in the
way the grammar is taken.
1.1 Hold on to what you heard from me as a pattern of sound words. [EBC, MNTC, My, NTC,
TNTC; NIV, NJB, TNT]. Timothy is to ever use these words as his example and never depart
from them [NTC].
1.2 Hold firmly to the sound words you heard from me as a pattern [TEV].
1.3 Hold on to the pattern of the sound words you have heard from me [Brd; KJV, NASB,
NRSV, REB].
2. This means to take or accept what Paul has taught him as an example. There are variations in
the way the grammar is taken.
2.1 Take what you heard from me as a pattern of sound words [EGT, GNC, Herm, ICC, Lns,
NCBC, TG; NAB].
2.2 Take the sound words you heard from me as a pattern [El, HNTC].
2.3 Take for a pattern the sound words you heard from me [Alf].
QUESTION—What is meant by ὑποτύπωσιν ‘pattern’?
Literally it means ‘outline sketch’ [Brd, HNTC, MNTC], which implies it is not the finished
product nor the entirety of detail of that which it portrays [HNTC, ICC, MNTC, NCBC, NTC,
TNTC]; details can be filled in and more can be expounded and built on the framework of
sound words Timothy has heard from Paul [HNTC, MNTC]. Others take the word to indicate,
in a more complete sense, a ‘pattern’ to follow in all Timothy’s teaching [Brd, EBC, EGT, El,
Lns, LSA, NTC]. ‘To model’ as a verb is used in one translation: ‘Model yourself on the
sound instruction you heard from me’ [MNTC], but that leans more to right living than to
doctrinal orthodoxy which is Paul’s primary focus here [NCBC].
QUESTION—What is meant by ὑγιαινόντων λόγων ‘sound words’?
Various terms have been used to carry over some aspects of the metaphor to its present
application: ‘wholesome’ [Brd, EGT, HNTC, LSA, TNTC], ‘healthy’ [EGT, El, GNC, Herm,
HNTC, Lns, MNTC, TNTC], ‘sound’ [Brd, EBC, El, GNC, Herm, HNTC, ICC, MNTC,
NCBC, NTC], but many of these writers are using one or all of these terms to redefine the
more general one. Some writers hold more to the ‘uncontaminated’ aspect of the metaphor
and use ‘pure’ [My], ‘free from’ foreign admixture (other beliefs) or infection of error, or
unclean/sickly quibbles or arrogance [EGT, MNTC, My]. Other writers use non-metaphorical
terms: ‘true’ [Brd, GNC, Herm, TNTC], ‘authentic’ [HNTC], ‘correct’ [LSA], ‘orthodox’
[NCBC], ‘sound’ (not ‘wholesome’) [ICC].
ina faithb and love,c the (one) ind Christ Jesus.
LEXICON—a. ἐν with dative object (LN 89.84; 89.80): ‘in’ [HNTC, Lns; KJV, NAB, NASB, NJB,
NRSV], ‘with’ [NIV]. It is also translated by the phrases ‘live in’ [TNT], ‘remain in’ [TEV],
‘(and thus remain) in’ [Herm], ‘living by’ [REB], ‘in a spirit of’ [ICC, NTC].
b. πίστις (LN 31.85; 31.88) (BAGD 2.d.γ. p. 663): ‘faith’ [BAGD, Herm, HNTC, ICC, LN,
NTC; all versions].
c. ἀγάπη (LN 25.43) (BAGD I.1.a. p. 5): ‘love’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions], ‘true love’ [ICC].
d. ἐν with dative object (LN 89.119): ‘in’ [Herm, HNTC, Lns, NTC; KJV, NAB, NASB, NIV,
NJB, NRSV, REB], ‘in union with’ [ICC; TEV, TNT].
QUESTION—To what is this phrase related?
1. It indicates the manner in which Timothy is to take/hold the pattern of healthy words [Brd,
EGT, El, GNC, ICC, Lns, LSA, MNTC, My, NTC; KJV, REB, TNT]. He is to take and use
23

the model in faith and love [Lns]. He is to let what he heard serve as a model for sound
teaching, but to do so as he models faith and love [GNC].
2. It indicates the manner in which Timothy heard the words [Alf]. He is to remember those
sound words he had heard with such receptivity and ardor [Alf].
3. It indicates an addition [Herm, TG; TEV, TNT]. It is an additional instruction [TG]. The
result of taking such an example is to remain in faith and love [Herm].
QUESTION—What relationship is indicated by ἐν ‘in’ in the phrase ‘in Christ Jesus’?
1. It is connected with both ‘faith’ and ‘love’ [Alf, Brd, GNC, Herm, HNTC, Lns, LSA,
MNTC, NTC, TG, TNTC; NASB, NRSV, TEV]. Faith and love are ours in union with Christ
[TG, TNTC; TEV]. They result from our union with Christ [GNC, HNTC]. They are
exercised by us who are Christians [Alf]. They are contained in Christ [Herm]. They mark the
servant of Christ [MNTC]. They center in Christ because apart from Christ’s merits, Spirit,
and example they cannot exist [NTC].
2. It is connected with only ‘love’ [ICC, My; TNT]. Love is ours only when we are in union
with Christ [ICC; TNT]. It is grounded in Christ [My].
1:14 Guarda the goodb depositc
LEXICON—a. aorist act. impera. of φυλάσσω (LN 37.120) (BAGD 1.c. p. 868): ‘to guard’ [BAGD,
Herm, ICC, Lns, NTC; NAB, NASB, NIV, NRSV], ‘to guard closely’ [LN], ‘to keep’ [KJV,
TEV], ‘to keep safe’ [HNTC; REB, TNT], ‘to look after’ [NJB], ‘to protect’ [BAGD].
b. καλός (LN 88.4, 65.22) (BAGD 2.c.β. p. 400): ‘good’ [BAGD, LN; KJV, NIV, NRSV,
TEV], ‘rich’ [NAB], ‘noble’ [Lns; TNT], ‘wonderful’ [Herm], ‘splendid’ [HNTC], ‘precious’
[NTC; NJB], ‘most precious of all’ [ICC], not explicit [NASB, REB].
c. παραθήκη (LN 35.48) (BAGD p. 616): ‘deposit’ [BAGD, Lns; NAB], ‘trust’ [HNTC], ‘a
thing entrusted to someone’ [NTC; TEV], ‘a gift entrusted to someone’ [TNT], ‘a deposit
entrusted to someone’ [Herm; NIV], ‘a treasure entrusted to someone’ [NASB, NRSV], ‘what
has been entrusted to one’s care’ [LN], ‘a thing given in trust’ [NJB], ‘a thing committed to
someone’ [KJV], ‘a treasure put into one’s charge’ [REB]. See this word at 1:12.
QUESTION—What is meant by φύλαξον ‘guard’?
It is usually a military term ‘to hold in close custody/guard closely’ [LN], ‘to protect’ [LSA].
Timothy is to defend the gospel when it is attacked [NTC], and he is not to let it be changed
[GNC, HNTC, LSA, NTC].
QUESTION—What is the significance of using the adjective καλός ‘good’ rather than ἀγαθός
‘good’?
The word καλός expresses a union between ‘goodness’ and ‘beauty’ (even outward visible
beauty) which ἀγαθός does not [Brd]; hence the various heightened terms: ‘precious’ [EGT,
MNTC, NTC, TG], ‘splendid’ [HNTC], ‘noble’ or ‘excellent’ [Lns]. Others just use the basic
term ‘good’ and relate it to parallel terms using καλός: ‘good teaching’ (1 Tim. 4:6), ‘good
fight’ 1 Tim. 6:12, thus indicating its augmented nature [El, My]. Here καλός is used to
distinguish this ‘good trust (precious faith)’ from ‘my trust (deposit)’ of v. 12 [EGT].
QUESTION—What is the deposit?
The deposit is the sound words Timothy heard from Paul (1:13) [GNC, HNTC, NTC]. It is the
gospel [EBC, Lns, LSA, My, TG], the whole Christian doctrine [EGT, El, NCBC], the faith
[NAB]. It was entrusted to Timothy by God [LSA], or Christ [ICC, Lns]. Paul was the human
instrument for this commission [EBC, GNC, LSA, NCBC].
througha the Holy Spirit the (one) dwellingb inc us.
LEXICON—a. διά with genitive object (LN 89.76): ‘through’ [Herm, Lns, NTC; NASB], ‘by’
[KJV]. It is also translated by a phrase: ‘through the power of’ [TEV, TNT], ‘with the help of’
[HNTC, ICC; NAB, NIV, NJB, NRSV, REB].
24

b. pres. act. participle of ἐνοικέω (LN 85.73) (BAGD p. 267): ‘to dwell’ [BAGD, Herm,
HNTC, ICC, LN, Lns, NTC; KJV, NAB, NASB, NIV, REB, TNT], ‘to live’ [NIV, NRSV,
TEV].
c. ἐν with dative object (LN 89.119) (BAGD I.5.a. p. 259): ‘in’ [Herm, HNTC, ICC, Lns; KJV,
NASB, NIV, NJB, NRSV, TEV, TNT], ‘within’ [NTC; NAB, REB].
It indicates the means by which he is to guard the deposit [EGT, El, GNC, ICC, LSA, My,
NTC, TG, TNTC]: guard the deposit by means of the Holy Spirit. The means is made more
specific by some: guard the deposit by means of the Holy Spirit helping you [EBC, GNC,
HNTC, LSA, MNTC, NCBC].
DISCOURSE UNIT: 1:15–2:2 [LSA, TNTC]. The topic is Paul and his associates [TNTC],
receiving God’s power and entrusting the message to others [LSA].
DISCOURSE UNIT: 1:15–18 [Brd, GNC, Herm, HNTC, ICC, Lns, MNTC, NCBC, NTC].
The topic is loneliness and faithfulness [Brd], apostasy or authentication [Herm], living
examples of disloyalty and loyalty [GNC], examples of warning and encouragement [ICC],
instances of perversion and fidelity [MNTC], the example of Paul’s associates [HNTC],
details of Paul’s situation in Rome [NCBC], Onesiphorus being unashamed [Lns].
1:15 You knowa this, thatb allc the-ones in Asia turned-away-fromd me,
LEXICON—a. perf. act. indic. of οἶδα (LN 28.1) (BAGD 1.e. p. 556): ‘to know’ [BAGD, Herm,
ICC, LN, Lns; KJV, NAB, NIV, NJB, TEV, TNT], ‘to be aware of’ [HNTC, NTC; NASB,
NRSV, REB].
b. ὅτι (LN 90.21): ‘that’ [Herm, HNTC, ICC, Lns, NTC; all versions except NJB, REB, TNT],
not explicit [NJB, REB, TNT].
c. πᾶς (LN 59.23): ‘all’ [Herm, HNTC, ICC, Lns, NTC; KJV, NAB, NASB, NRSV], ‘all the
others’ [NJB], ‘everyone’ [NIV, REB, TEV, TNT].
d. aorist pass. indic. of ἀποστρέφω (LN 35.18; 34.26) (BAGD 3.a. p. 100): ‘to be turned away
from’ [Lns; KJV]. This passive form is also translated actively: ‘to turn away from’ [BAGD,
Herm, ICC, LN, NTC; NASB, NRSV], ‘to turn one’s back on’ [NAB], ‘to desert’ [HNTC;
NIV, NJB, REB, TEV, TNT], ‘to refuse to help’ [LN]. The aorist passive form of the verb has
here the force of the middle voice [EGT, El, My]. The Greek aorist is at times translated by
the English perfect tense ‘have turned away’ [LSA].
QUESTION—What is meant by οἶδας ‘you know’?
With the presence of the demonstrative pronoun τοῦτο ‘this’, there is an emphatic tone that
indicates the certainty of knowledge of the matter by Timothy [GNC, HNTC, Lns, My]. The
statement may be taken as a reminder and an appeal to Timothy for loyalty [My]. This word
indicates a general hearsay knowledge vs. γινώσκω ‘personal knowledge of’, as in 1:18 [Brd,
EGT].
QUESTION—In what sense is πᾶς ‘all’ to be taken?
It is not to be taken literally [Alf, EGT, HNTC, LSA, My, TG, TNTC]. ‘All’ is used as a
hyperbole [LSA, TNTC]. It refers to a very large number of people [GNC] and means ‘almost
all’ or ‘very many’ [LSA]. He refers to all the Christians from Asia who were in Rome [ICC]
or to all his key friends who had deserted him [HNTC]. It is a sweeping exaggeration of
depression [EGT, GNC, HNTC] and indicates the intensity of his disappointment [LSA].
QUESTION—In what way did they turn away from Paul?
Basically the verb means to turn one’s countenance away from someone [My], and a variety
of terms are found to express the disavowal of personal relations: ‘repudiate’ [Alf, Brd, TG],
‘desert’ [EBC, NCBC, NTC], ‘defect’ [EGT, TNTC], ‘neglect’ [EGT, El], ‘failure/refusal to
help’ [ICC, Lns], ‘forsake/abandon personally’ [Herm, HNTC, TG], ‘show indifference,
coldness, disloyalty’ [HNTC]. They deserted Paul because he was in prison [Brd, EBC, LSA].
They failed to support Paul at his trial [ICC]. Some commentators think that this refers to
25

Christians from Asia who had visited Rome while Paul was in prison and had not gone to visit
him [Alf, Brd, EBC, El]. They were ashamed of having a prisoner for a friend [Alf]. Other
commentators think that this refers to Christians in Asia who abandoned their loyalty to Paul
[EGT, Lns, MNTC, NCBC, NTC]. They would not respond to a letter from Paul asking them
to come to Rome and testify on his behalf [EGT, Lns, MNTC, NTC]. A couple of
commentators think that besides personal neglect of Paul there may have been a turning away
from Paul’s gospel [EGT, GNC].
of-whom is Phygelus and Hermogenes.
QUESTION—Why are Phygelus and Hermogenes singled out for mention?
They were probably inhabitants of Ephesus and personally known to Timothy [Brd, EBC,
NTC]. They were men known to have abandoned Paul and are here cited as warning examples
of turning away through fear, or possibly of being ashamed of Paul as a prisoner [Herm, LSA,
MNTC, NCBC]. Of the defecting friends these were the most outspoken [Lns], or
conspicuous [My], or main causes of the trouble [TNTC]. Perhaps they were leaders in the
defection [GNC, TG].
1:16 (May) the Lord givea mercyb to-the householdc of-Onesiphorus,
LEXICON—a. aorist act. opt. of δίδωμι (LN 57.71) (BAGD p. 192): ‘to give’ [Herm, LN, Lns;
KJV], ‘to grant’ [NTC; NASB, NRSV], ‘to have’ [NAB], ‘to show’ [HNTC; NIV, TEV]. The
phrase ‘to give mercy’ is translated ‘to be kind’ [NJB, TNT], ‘to be merciful’ [ICC], ‘(may
the Lord’s) mercy rest on’ [REB]. The optative shows an emotional involvement of the author
[LSA].
b. ἔλεος (LN 88.76): ‘mercy’ [Herm, HNTC, LN, Lns, NTC; all versions except NJB, TNT].
c. οἶκος (LN 10.8) (BAGD 2. p. 560): ‘household’ [BAGD, HNTC, LN, NTC; NIV, NRSV,
TNT], ‘house’ [Lns; KJV, NASB, REB], ‘family’ [BAGD, Herm, ICC, LN; NAB, NJB,
TEV].
QUESTION—To whom does ‘Lord’ refer?
The Lord is Christ, as shown by 1:8 and 18 [Brd, TG].
QUESTION—What is implied by the mention of Onesiphorus’s οἴκῳ ‘household’?
The mention of Onesiphorus’ household without naming him personally implies that he has
died [Alf, Brd, EGT, El, GNC, Herm, HNTC, ICC, MNTC, My], but most commentators
recognize that there is no proof. Some definitely reject his being dead, holding that
‘household’ means all who belong to it and they refer to 1 Cor. 16:15 where the term is used
of a living man [Lns, TG, TNTC].
QUESTION—What is meant by the Lord’s giving them mercy?
To ‘give mercy’ is an idiomatic expression for ‘to be merciful or kind’ [LSA, TG]. Some
consider that ‘to give mercy’ as well as ‘to find mercy’ (1:18) are Hebraisms [EGT]. This is a
prayer [El, GNC, Lns, My, TNTC]. Many take the wish that God would give mercy to
reciprocate the mercy and kindness Onesiphorus had shown Paul [El, Lns, My, NTC], as well
as for the work he had done for the church in Ephesus [My]. The ‘mercy’ requested is not for
any special sin [EGT], but that they might experience God’s favor and kindness [LSA, TG].
becausea oftenb he-refreshedc me
LEXICON—a. ὅτι (LN 89.33): ‘because’ [Lns; NAB, NIV, NJB, TEV], ‘for’ [Herm, HNTC,
ICC, NTC; KJV, NASB, NRSV], not explicit [REB, TNT].
b. πολλάκις (LN 67.11) (BAGD p. 686): ‘often’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions except TEV, TNT], ‘many a time’ [ICC], ‘many times’ [BAGD, LN; TEV], ‘again
and again’ [TNT].
c. aorist act. indic. of ἀναψύχω (LN 25.149) (BAGD 1. p. 63): ‘to refresh’ [BAGD, Herm,
ICC, Lns, NTC; KJV, NASB, NIV, NRSV], ‘to give a new heart’ [NAB], ‘to relieve in

opt. optative
26

troubles’ [REB], ‘to be a comfort to’ [NJB], ‘to cheer up’ [LN; TEV, TNT], ‘to cheer one’s
spirits’ [HNTC].
QUESTION—What relationship is indicated by ὅτι ‘because’?
The ὅτι clause is grammatically subordinate as the grounds for the optative verb ‘may he
give’. However, it is considered as more thematic since it carries on the idea of ‘not ashamed’
in 1:8, 12 [LSA].
QUESTION—In what way did Onesiphorus refresh Paul?
He demonstrated his friendship to Paul [Brd, HNTC] by visiting him in prison [Lns, MNTC]
and fellowshipping with him [TNTC]. This includes all the proofs of love [My], including
gifts to relieve Paul’s hardships in prison [ICC] such as food and reading material [NTC].
This cheered Paul [TG] and caused him to relax [LSA].
and (was) not ashamed-ofa my chain,b
LEXICON—a. aorist pass. indic. of ἐπαισχύνομαι (LN 25.193) (BAGD 1. p. 282): ‘to be ashamed
of’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC; all versions except REB, TEV], ‘to be
ashamed to’ [REB], ‘to be ashamed that’ [TEV].
b. ἅλυσις (LN 6.16, 37.115) (BAGD 2. p. 41): ‘chain’ [HNTC, Lns, NTC; KJV, NRSV],
‘chains’ [Herm; NAB, NASB, NIV, NJB], ‘fetters’ [ICC], ‘imprisonment’ [BAGD, LN]. The
phrase ‘of my chain’ is translated ‘to visit a prisoner’ [REB], ‘that I am in prison’ [TEV], ‘my
being a prisoner’ [TNT].
QUESTION—To what does τὴν ἅλυσίν μου ‘my chain’ refer?
Paul was actually chained as a prisoner [El, ICC, Lns, My, NTC, TNTC]. Some
commentators think that there was a single chain attaching Paul to his guard [Brd, El,
MNTC]. The phrase is metonymy for the fact of being a prisoner [Brd]. It is marked as
prominent by being forefronted, and it has an implied concessive relation [LSA].
1:17 but beinga in Rome diligentlyb he-soughtc me and foundd (me).
LEXICON—a. aorist mid. participle of γίνομαι (LN 85.6) (BAGD II.4.a. p. 160): ‘to be’ [BAGD,
LN, Lns, NTC; KJV, NAB, NASB, NIV], ‘to come’ [Herm; REB, TNT], ‘to arrive’ [HNTC;
NRSV, TEV], ‘to reach’ [NJB]. It is also translated by an expanded clause: ‘when in Rome on
a visit’ [ICC].
b. σπουδαίως (LN 68.65, 25.75) (BAGD 2. 763): ‘diligently’ [BAGD, GNT, Herm, Lns, NTC],
‘earnestly’ [BAGD, LN; NAB], ‘eagerly’ [HNTC, LN; NASB, NRSV], ‘hard’ [NIV, NJB],
‘very diligently’ [KJV]. This is also translated ‘took pains to’ [REB], ‘took great pains to’
[ICC].
c. aorist act. indic. of ζητέω (LN 27.41) (BAGD 1.a.β. p. 338): ‘to seek’ [BAGD, Herm, Lns],
‘to seek out’ [KJV, NAB], ‘to search for’ [HNTC, NTC; NASB, NIV, NJB, NRSV, TNT], ‘to
search out’ [REB], ‘to look for’ [BAGD; TEV], ‘to enquire where (I was imprisoned)’ [ICC].
d. aorist act. indic. of εὑρίσκω (LN 27.27) (BAGD 1.a. p. 324): ‘to find’ [BAGD, Herm,
HNTC, ICC, Lns, NTC; all versions].
QUESTION—What relationship is indicated by the use of the participial form γενόμενος
‘coming’?
This indicates the time of the following verbs [Herm, HNTC, ICC, Lns, NTC; all versions]:
when (‘as soon as’ [TEV, TNT]) he was in Rome, he sought me and found me.
1:18 (May) the Lord granta to-him to-findb mercyc fromd (the) Lord in that day.e
LEXICON—a. aorist act. opt. of δίδωμι (LN 13.142) (BAGD p. 192): ‘to grant’ [BAGD, LN; all
versions], ‘to give’ [BAGD, GNT, Lns], ‘to allow’ [LN].
b. aorist act. infin. of εὑρίσκω (LN 13.17; 90.70) (BAGD 3. p. 325): ‘to find’ [BAGD, Herm,
HNTC, ICC, Lns; all versions except NAB, TEV, TNT], ‘to obtain’ [BAGD], not explicit
[NAB, TEV, TNT].
c. ἔλεος: ‘mercy’. See this word at 1:16.
27

d. παρά with genitive object (LN 90.14) (BAGD I.3.b. p. 610): ‘from’ [BAGD, HNTC, ICC,
LN, NTC; NASB, NIV, NRSV, REB], ‘of’ [KJV], ‘with’ [Herm, Lns], not explicit [NAB,
NJB, TEV, TNT].
e. ἡμέρα (LN 67.142) (BAGD 3.b.β. p. 347): ‘day’ [BAGD, Herm, HNTC, Lns, NTC; KJV,
NASB, NIV, NJB, NRSV, TEV, TNT], ‘the great day’ [NAB, REB], ‘the last great day’
[ICC].
QUESTION—To whom does the double reference to the Lord refer?
1. Both references to the Lord are to Christ [Alf, EGT, El, Herm, ICC, Lns, My]. The
somewhat awkward double use of ‘Lord’ is probably a conflation of two stereotyped
formulae: ‘May the Lord grant him to find mercy’ and ‘May he find mercy from the Lord’
[Alf, EGT, Herm] and the recurrence would not be noticed [Alf, EGT]. Another explanation
is that it is necessary to use ‘Lord’ twice to avoid ambiguity; one pronoun ‘to him’ is already
used, so to add ‘from him’ here would be unclear as to antecedent [Lns].
2. Both references are to God [MNTC, TG].
QUESTION—What is referred to by ἐκείνῃ τῇ ἡμέρᾳ ‘that day’?
It refers to the day of judgment [Brd, EBC, El, HNTC, ICC, LSA, MNTC, My, NTC, TG].
The judge will be Christ [El, ICC, Lns, My, TNTC] or God [Brd, HNTC, LSA, MNTC,
NCBC, NTC, TG].
And how-mucha in EPHESUS he served,b you very-well/betterc know.d
TEXT—Some manuscripts add μοί ‘to me’ as modifying the verb ‘he served’. Only KJV, NIV,
NJB, TEV include this, either because of the variant text or in order to supply what is implied.
LEXICON—a. ὅσος (LN 59.19) (BAGD 2. p. 586): ‘how much’ [BAGD, LN; NJB, NRSV, TEV],
‘in how many things’ [Lns; KJV] ‘in how many ways’ [NIV], ‘what (services)’ [NTC;
NASB], ‘all (the services)’ [HNTC], ‘all the many (services)’ [ICC; REB], ‘the many
(services)’ [TNT], ‘the many (services for Christ)’ [NAB], ‘what (his service has
accomplished)’ [Herm].
b. aorist act. indic. of διακονέω (LN 35.19) (BAGD 2. p. 184): ‘to serve’ [BAGD, LN], ‘to
minister’ [Lns; KJV], ‘to perform’ [NAB], ‘to render service’ [BAGD, HNTC, ICC, LN,
NTC; NASB, NRSV, REB, TNT], ‘to help’ [LN; NIV, NJB], ‘to do’ [TEV], ‘to accomplish’
[Herm].
c. βέλτιον (LN 65.23) (BAGD p. 139): ‘very well’ [BAGD, LN; KJV, NASB, NIV, NRSV,
TEV, TNT], ‘best’ [Herm, ICC]. It is also translated by a comparative phrase: ‘better than I’
[NTC], ‘even better than I’ [NAB], ‘thou on thy part better (than I)’ [Lns], ‘better than anyone
else’ [NJB], ‘as well as anyone’ [HNTC; REB].
d. pres. act. indic. of γινώσκω (LN 28.1): ‘to know’ [Herm, HNTC, NTC; all versions], ‘to
realize’ [Lns]. It is also translated by a clause: ‘to have the means of knowing’ [ICC].
1. It is an afterthought, recalling Onesiphorus’ prior service in Ephesus [EGT, GNT].
2. It is not an afterthought, but still ties in, keeping the order already indicated in 1:16, 17 by
going back to the earlier services already rendered in Ephesus [Lns].
QUESTION—What is the intended relationship of the form βέλτιον ‘very well, better’?
1. Though grammatically a comparative form, (but without a standard of comparison given
[LSA]), it is here equivalent to a weak superlative [Brd], an elative [EGT, Herm, HNTC,
NCBC], or an intensifier [EGT, LSA].
2. It is an implied comparison: ‘better than I do’ [Lns, MNTC, NTC], or ‘better than I can tell
you’ [Alf, El, HNTC, My, NTC; NAB, NJB].
QUESTION—What is implied by the use of the word γινώσκω ‘know’ in place of οἶδα ‘know’
as in 1:15?
It indicates the service mentioned was from Timothy’s own personal knowledge [Brd], or in
Timothy’s sight, under his own eyes [Lns, NTC]; so well known/familiar personally to
28

Timothy, Paul didn’t want to speak in detail [My, TNTC], and a perfectly general use of the
word as in Heb. 6:10.
QUESTION—Whom did he serve?
1. He rendered service to people in general [El, Herm HNTC, ICC, LSA, My, TNTC].
2. He rendered service to Paul [GNC, TG; KJV, NIV, NJB, TEV].
QUESTION—Whom did he serve?
1. He rendered service to people in general [El, Herm HNTC, ICC, LSA, My, TNTC].
2. He rendered service to Paul [GNC, TG; KJV, NIV, NJB, TEV].
DISCOURSE UNIT: 2:1–26 [TNTC; NAB]. The topic is instructions for Timothy [TNTC],
the true gospel versus false doctrine [NAB].
DISCOURSE UNIT: 2:1–13 [Herm, HNTC, ICC, NTC, TG; NASB, NIV, NJB, TEV]. The
topic is enduring hardships and sufferings [Herm, HNTC, NTC; NJB], an appeal for loyalty
and faithfulness in guarding the faith [EGT, TG; TEV], encouragement and exhortation to be
strong in service [HNTC, ICC, MNTC; NASB, NIV].

1924.
Truth Trust, 1957.
29

DISCOURSE UNIT: 2:1–7 [EBC, GNC, MNTC, NCBC]. The topic is a renewed appeal
[GNC], being strong [MNTC], guarding the faith [NCBC], three symbols of the Christian
[EBC].
2:1 You therefore,a my child,b be-empoweredc ind the gracee the-(grace which is) inf
Christ Jesus,
LEXICON—a. οὖν (LN 89.50): ‘therefore’ [LN; KJV, NASB], ‘so’ [LN; NAB], ‘then’ [HNTC, LN,
Lns, NTC; NIV, NRSV], ‘so then’ [ICC], not explicit [Herm; NJB, REB, TEV, TNT].
b. τέκνον: ‘child’. See this word at 1:2.
c. pres. mid./pass. impera. of ἐνδυναμόω (LN 74.6) (BAGD 2.b. p. 263): ‘to be empowered’
[LN], ‘to be strong’ [BAGD, Herm, HNTC; KJV, NAB, NASB, NIV, NRSV, TEV, TNT], ‘to
take strength’ [LN; NJB, REB], ‘to be strengthened’ [LN, NTC], ‘to realize constantly the
strength’ [ICC], ‘to be ever made strong’ [Lns]. The present tense indicates an abiding state
[Alf, Brd, Lns].

pres. present
mid. middle
impera. imperative
30

d. ἐν with dative object (LN 89.76; 90.10): ‘in’ [Herm, HNTC, Lns, NTC; KJV, NAB, NASB,
NIV, NRSV], ‘in virtue of’ [Lns], ‘through’ [TEV, TNT], ‘from’ [NJB, REB].
e. χάρις (LN 25.89; 88.66) (BAGD 3.b. p. 878): ‘grace’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions], ‘favor’ [LN], ‘kindness’ [LN].
f. ἐν with dative object (LN 89.119): ‘in’ [Herm, HNTC, Lns, NTC; all versions except TEV,
TNT], ‘in union with’ [ICC, LN; TEV, TNT].
QUESTION—What relationship is indicated by οὖν ‘therefore’?
1. It indicates an exhortation based on the fact of the general defection [Brd, El, TNTC], on the
past exhortations in 1:13–14 [GNC, ICC, My], on the examples of Paul (1:12) and
Onesiphorus (1:16–17) [Alf, El], on section 1:15–18 [LSA], or on all of chapter 1 [NTC].
2. It is transitional, introducing a new admonition [Lns]. Nothing precedes on which this
exhortation is based [Lns]. It indicates a resumption of the exhortations [El, GNC, ICC, My]:
now you be strong to make up for the failure of others.
QUESTION—What is the voice of the imperative ἐνδυναμοῦ ‘be empowered’?
1. It is the middle voice [Herm, HNTC, ICC, MNTC, My, NCBC, TNTC; all versions]:
strengthen yourself, or be strong.
2. It is the passive voice [Alf, Brd, EGT, El, GNC, Lns, LSA, NTC]: be strengthened, or be
made strong. He is to let God strengthen him [EGT, GNC, LSA].
QUESTION—What relationship is indicated by ἐν ‘in (the grace)’?
1. It indicates the means by which they are to become strong [GNC, HNTC, Lns, LSA, My,
TG]: be strong by means of the grace coming to you from Christ.
2. It indicates the circumstance in which true strength is found for living the Christian life [Brd,
El, GNC, NTC; and probably Lns who uses ‘in connection with’]: be strong or be
strengthened by God as you abide in all of God’s grace you have received.
QUESTION—What is meant by χάρις ‘grace’?
This is grace in its broadest yet simplest theological sense [EGT, HNTC, ICC, Lns, TNTC]:
unmerited divine help. It may refer specifically to the χάρισμα ‘gift’ in 1:6 [ICC, Lns, MNTC]
or the grace bestowed on Christians before the world began (1:9) [NTC]. This grace is
specifically Christ’s help to live a sanctified life [El].
QUESTION—What relationship is indicated by the second ἐν ‘in (Christ Jesus)’?
Christ is the mediator of grace to those who are in union with him [El]. It is the grace found
by those in union with Christ [GNC, ICC, TG]. Christ imparts the grace [HNTC, LSA,
TNTC].
2:2 and what you-hearda fromb me through/withc many witnesses,d
LEXICON—a. aorist act. indic. of ἀκούω (LN 24.52) (BAGD 1.b.β. p. 32): ‘to hear’ [BAGD, Herm,
HNTC, ICC, LN, Lns, NTC; all versions].

Wagnalls, 1890.
act. active
indic. indicative
31

b. παρά with genitive object (LN 90.14): ‘from’ [Herm, HNTC, ICC, LN, Lns, NTC; NAB,
NASB, NJB, NRSV], ‘of’ [KJV]. The phrase ἃ ἤκουσας παρʼ ἐμοῦ ‘what you heard from me’
is translated ‘the thing you heard me say’ [NIV], ‘the teachings that you heard me proclaim’
[TEV], ‘you have heard what I taught’ [TNT], ‘you heard my teaching’ [REB].
c. διά with genitive object (LN 90.4) (BAGD A.III.2.a. p. 180): ‘through’ [BAGD, LN; NAB,
NJB, NRSV], ‘with’ [HNTC], ‘among’ [NTC; KJV], ‘before’ [Herm], ‘in the presence of’
[ICC; NASB, NIV, REB, TEV, TNT], ‘supported by’ [Lns].
d. μάρτυς (LN 33.270) (BAGD 2.b. p. 494): ‘a witness’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions].
QUESTION—What is the antecedent of the relative pronoun in the phrase ‘what you heard’?
It refers to the ‘sound words’ in 1:13 [Brd, EBC, EGT, El, GNC, HNTC, Lns, LSA, NCBC,
NTC, TG, TNTC]. Besides the term ‘healthy/sound words/teaching’ [Brd, EGT, GNC, Lns,
LSA], others describe it more explicitly: tradition of truth [EBC], tradition and doctrine
[TNTC], true doctrine [El], true gospel [Lns], gospel of salvation and redemptive truth [NTC],
apostolic gospel [HNTC], correct message [LSA], fundamental Christian truths [MNTC],
orthodox teaching [NCBC], Paul’s teaching [TG], or the deposit of 1 Tim. 6:20 and 2 Tim.
1:12 [EBC]. Timothy heard them at a specific time [TG], probably at his ordination [El,
Herm, ICC, MNTC, NCBC], or he heard them during all of Paul’s ministry to/with Timothy
[ICC, NTC]. It refers to a formulated summary of the Christian teaching heard at his
ordination [Herm]. It refers to the instructions given Timothy for the discharge of his office
[MNTC, My].
QUESTION—What relationship is indicated by the preposition διά ‘through, with’?
1. It indicates the means by which Timothy heard the message [Alf, BAGD, Brd, GNC, LSA,
TNTC; NAB, NJB, NRSV]: through many witnesses. One commentator thinks that this
means Timothy received Paul’s teaching indirectly through reports from many others [Brd].
However, others think that Paul directly taught Timothy and they explain ‘through’ in various
ways. What Paul taught Timothy was also attested to by many others [GNC]. Timothy heard
the message not only from Paul, but from many others who testified to the same message
[LSA]. Paul’s teaching was reinforced by many others who testified that it was the true gospel
[Lns]. They could testify to what Paul had taught Timothy [TNTC]. Timothy heard from Paul
what Paul had received from the testimony of many others, including Jesus’ personal disciples
[MNTC]. The witnesses are the believers at large [Brd, EGT, GNC, Lns, NTC]. They are all
the people throughout Timothy’s life who impressed the gospel truth upon him, including his
mother and grandmother [HNTC, LSA, TNTC]. They may include the faithful transmitters of
basic Christian truths, even the many who had attested them to Paul [MNTC].
2. It indicates an accompanying circumstance to Paul’s direct instructions to Timothy [EGT,
El, Herm, HNTC, ICC, Lns, My, NCBC, NTC, TG; KJV, NASB, NIV, REB, TEV, TNT]:
you heard from me in the presence of many witnesses. This locative sense frequently refers to
Timothy’s ordination [Herm, My, NCBC], or, in particular, to the presbyters/elders [El, ICC,
TG]. Another view is that this refers to a public action in the presence of the church [EGT].
these-(things) commita to-faithfulb men,
LEXICON—a. aorist mid. impera. of παρατίθημι (LN 57.116) (BAGD 2.b.α. p. 623): ‘to commit’
[LN; KJV], ‘to entrust’ [BAGD, Herm, HNTC, NTC; NASB, NIV, NRSV, TEV], ‘to deposit’
[Lns], ‘to hand on’ [NAB, REB], ‘to hand over’ [ICC], ‘to pass on’ [LN (31.87); NJB], ‘to
pass on to the care of’ [TNT].
b. πιστός (LN 31.87) (BAGD 1.a.α. p. 664): ‘faithful’ [BAGD, LN, Lns; KJV, NASB, NRSV],
‘trustworthy’ [BAGD, LN; NAB, TNT], ‘reliable’ [Herm, HNTC, LN, NTC; NIV, NJB,
REB, TEV], ‘dependable’ [BAGD, LN]. The phrase ‘faithful men’ is translated ‘men on
whom you can rely’ [ICC].
QUESTION—Who are the ‘faithful men’?
32

They are faithful [El, LSA, My, NCBC, TNTC], reliable [EBC, GNC, HNTC, TG],
trustworthy [EGT, Lns, MNTC, NTC]. They are faithful guardians of the truth [El, MNTC] or
faithful transmitters of the truth [HNTC, My, TG]. Both preservation and transmission of the
truth are involved [TNTC]. The term refers to the elders of the church [GNC], to the future
leaders of the church [Herm], or to the other ministers Timothy was to prepare and appoint to
possibly cover his absence or even replace him at Ephesus [ICC].
who will-be competenta to-teachb others also.c
LEXICON—a. ἱκανός (LN 75.2) (BAGD 2. p. 374): ‘competent’ [BAGD, Lns; REB, TNT], ‘able’
[BAGD, HNTC; KJV, NAB, NASB, NJB, NRSV, TEV], ‘qualified’ [BAGD, LN, NTC; NIV,
REB], ‘capable’ [Herm]. This adjective is also translated as a noun: ‘ability’ [ICC].
b. aorist act. infin. of διδάσκω (LN 33.224): ‘to teach’ [Herm, LN, Lns, NTC; all versions], ‘to
instruct’ [HNTC], ‘to train’ [ICC].
c. καί (LN 89.93): ‘also’ [HNTC, Lns; KJV, NASB, NIV, TEV, TNT], ‘in turn’ [Herm; NJB,
REB], ‘in their turn’ [ICC], ‘as well’ [NTC; NRSV], not explicit [NAB, REB].
QUESTION—How is this clause related to the preceding one?
1. It gives a second qualification of those whom Timothy is to select [Brd, EBC, Lns, NTC,
TNTC]: commit these things to men who are faithful and who will be competent to teach
others.
2. It states the anticipated result of committing the teaching to faithful men [El, LSA, MNTC;
NJB]: commit these things to faithful men so that they will be competent to teach others.
3. It explains in what sense they are faithful [ICC]: commit these things to men on whom you
can rely as having the ability to teach others.
QUESTION—What relationship is indicated by καί ‘also’?
1. It adds the actions of the faithful men to the action of Timothy [Alf, GNC, HNTC, LSA,
My]: commit (by teaching) these things to faithful men who, in turn, will also teach others.
2. It adds the quality of competence in teaching to the quality of faithfulness [NTC]: commit
these things to faithful men who, besides being faithful, are also competent to teach others.
DISCOURSE UNIT: 2:3–13 [LSA, TNTC]. The topic is enduring for Christ [LSA], the
basis of encouragement and exhortation [TNTC].
2:3 Join-in-sufferinga asb (a) goodc soldierd of-Christ Jesus.
LEXICON—a. aorist act. impera. of συγκακοπαθέω (LN 24.84) (BAGD p. 773): ‘to join in
suffering’ [LN, Lns], ‘to share in suffering’ [NRSV], ‘to take one’s part in suffering’ [TEV],
‘to accept one’s share in suffering’ [Herm], ‘to take one’s share of suffering’ [ICC], ‘to take
one’s share of hardship’ [REB, TNT], ‘to take one’s share of rough treatment’ [HNTC], ‘to
bear hardships along with someone’ [NAB], ‘to suffer hardships with someone’ [BAGD;
NASB], ‘to suffer hardship along with someone’ [Lns], ‘to endure hardship with someone’
[NIV], ‘to bear with one’s share of difficulties’ [NJB], ‘to endure hardness’ [KJV]. Also see
this word at 1:8.
b. ὡς (LN 64.12): ‘as’ [Herm, ICC, LN, Lns, NTC; KJV, NAB, NASB, TEV, TNT], ‘like’
[HNTC, LN; NIV, NJB, NRSV, REB].
c. καλός (LN 88.4; 65.22) (BAGD 2.c.α. p. 400): ‘good’ [Herm, LN; all versions except TEV],
‘loyal’ [TEV], ‘noble’ [Lns, NTC], ‘brave’ [HNTC], ‘true’ [ICC], ‘blameless’ [BAGD].
d. στρατιώτης (LN 55.17) (BAGD 2. p. 770): ‘soldier’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions].
QUESTION—With whom is Timothy to join in suffering?
He is to join in suffering with Paul [El, ICC, LSA, My; NAB, NASB], with ‘us’ [NTC; NIV],
with other Christian leaders [NCBC], and with all Christians who suffer [EGT, ICC, Lns,
MNTC, TNTC].

infin. infinitive
33

QUESTION—In what way would he suffer?
The very nature of soldiering involves suffering [GNC], and the lot of a Christian evangelist
or leader was one of suffering [HNTC]. Suffering involved hardships and privations [EGT,
El, HNTC, Lns, LSA, MNTC]. In addition it included persecution and imprisonment [GNC,
Herm, My, NCBC, NTC, TNTC].
QUESTION—How is a soldier related to Christ Jesus in the genitive construction ‘a soldier of
Christ Jesus’?
The soldier is in the army of Jesus Christ [ICC], who is his general [Lns]. The soldier fights
on the side of Christ [TG], serving under him [LSA]. The Christian soldier aids Christ in his
warfare against the forces of evil [MNTC].
2:4 No-one serving-as-a-soldiera gets-involvedb with-the affairsc of-life,d
LEXICON—a. pres. mid. participle of στρατεύω (LN 55.18) (BAGD 1. p. 770): ‘to serve as a
soldier’ [BAGD, LN; NIV], ‘to soldier’ [Lns], ‘to war’ [KJV], ‘to go forth into the battlefield’
[Herm], ‘to be a soldier’ [LN], ‘to serve in the army’ [NRSV]. This verb is also translated as a
noun phrase: ‘a soldier’ [NAB], ‘a soldier on active service’ [Herm, HNTC, ICC; NASB,
NJB, REB, TEV, TNT]
b. pres. mid. indic. of ἐμπλέκω (LN 90.81) (BAGD 2. p. 256): ‘to become involved’ [HNTC,
LN; NIV, NJB, REB, TNT], ‘to become entangled’ [BAGD; NRSV], ‘to entangle oneself’
[Herm, Lns, NTC; KJV, NAB, NASB], ‘to get mixed up in’ [TEV], ‘to tie oneself up with’
[ICC].
c. πραγματεία (LN 41.23) (BAGD p. 697): ‘affair’ [BAGD, Herm, ICC, LN, Lns; KJV, NAB,
NASB, NJB, NRSV, TEV, TNT], ‘preoccupation’ [HNTC], ‘pursuit’ [NTC], ‘undertaking’
[BAGD, LN].
d. βίος (LN 41.18) (BAGD 1. p. 141): ‘life’ [BAGD], ‘everyday life’ [BAGD; NASB, REB],
‘daily life’ [LN], ‘this life’ [KJV], ‘the common course of life’ [Lns], ‘civilian life’ [HNTC,
NTC; NAB, NJB, TEV, TNT]. This noun is also translated as an adjective modifying
‘affairs’: ‘civilian’ [NIV], or ‘business’ [Herm, ICC], ‘everyday’ [NRSV].
QUESTION—What is meant by ‘not getting involved in the affairs of life’?
He is not to have ties of home or business [EGT], nor be involved in all the ordinary callings
and occupations of life which would be inconsistent with the special duties of a soldier [El],
and is to hold aloof from all occupations not directly concerned with his service which might
hinder his proper calling [MNTC]. He is to lay aside all secular pursuits so as to serve without
distraction [EBC] and not be involved with a side business [NTC].
QUESTION—What is meant by τοῦ βίου πραγματείαις ‘the affairs of life’?
Πραγματεία ‘affair’ has a general reference to any matter or affair, and a more specific
reference to business for a livelihood [NTC]. In the context of soldiering, it means civilian
life, affairs, or pursuits [GNC, LSA, MNTC, NTC, TG], preoccupations of civilian life
[HNTC], worldly business [Brd], business affairs [Herm], business or occupations by which
men earn livelihood [ICC, My], making one’s livelihood [NCBC], all secular pursuits [EBC],
all the ordinary callings and occupations of life [El], the ordinary course of life [Lns], or any
detracting interests [MNTC].
so-thata he-may-pleaseb the (one) having-enlistedc (him).
LEXICON—a. ἵνα (LN 89.59): ‘so that’ [HNTC; NASB], ‘that’ [KJV], ‘in order to’ [NAB], ‘in
order that’ [Lns], not explicit [ICC; NIV, REB, TEV]. This is also translated ‘he wants to’
[TEV, TNT], ‘he only wishes to’ [Herm], ‘he hopes to’ [ICC], ‘(since) his aim is to’ [NTC;
NRSV], ‘(because) he must’ [NJB].
34

b. aorist act. subj. of ἀρέσκω (LN 25.90) (BAGD 2.a. p. 105): ‘to please’ [BAGD, Herm, ICC,
LN, Lns, NTC; KJV, NAB, NASB, NIV, TEV], ‘to satisfy’ [HNTC; NRSV], ‘to be wholly at
the disposal of’ [REB], ‘to win the approval of’ [NJB], ‘to keep in favor with’ [TNT].
c. aorist act. participle of στρατολογέω (LN 55.19; 55.20) (BAGD p. 770): ‘to enlist’ [BAGD,
Herm, ICC, LN; NAB, NIV, REB, TEV, TNT], ‘to choose to be a soldier’ [HNTC, LN, Lns,
NTC; KJV, NASB, NJB, NRSV], ‘to be an army officer’ [LN].
QUESTION—What relationship is indicated by ἵνα ‘so that’?
It indicates the purpose for not getting involved [Brd, HNTC, Lns, LSA, TNTC]: he doesn’t
get involved in order that he may please his commanding officer. All soldiers want to please
the one who recruited them and therefore must not get involved [TEV, TNT, ICC].
QUESTION—Who is the implied actor of the participle στρατολογήσαντι ‘having enlisted’?
It is the general or superior officer who has the authority to conscript men for the army and
hence the man under whom the soldiers served [EBC, GNC, Herm, ICC, MNTC, My, NTC,
TG, TNTC], the enlisting officer [HNTC], the captain who enlisted him [LSA]. The problem
is mainly with our present military concepts wherein the conscriptor is usually someone quite
removed from the commanding or superior officer under whom a soldier serves and whom he
endeavors to please [TG].
2:5 And alsoa ifb anyone competes,c
LEXICON—a. καί (LN 89.93): ‘also’ [Herm, Lns; KJV, NASB], not explicit [TEV]. The phrase ἐὰν
δὲ καί ‘and also if’ is translated ‘and’ [TNT], ‘so too’ [ICC], ‘similarly’ [NAB, NIV], ‘again’
[HNTC, NTC; NJB, REB], ‘or again’ [NJB], ‘and in the case of’ [NRSV].
b. ἐάν (LN 67.32): ‘if’ [Herm, Lns, NTC; KJV, NAB, NASB, NIV, NJB], not explicit [HNTC,
ICC; NRSV, REB, TEV, TNT].
c. pres. act. subj. of ἀθλέω (LN 50.2) (BAGD p. 21): ‘to compete’ [LN], ‘to compete as an
athlete’ [NASB, NIV], ‘to compete in the sport’ [NJB], ‘to compete in a contest’ [BAGD], ‘to
compete in an athletic game’ [LN], ‘to compete in an athletic event’ [NTC], ‘to take part in an
athletic contest’ [Herm; NAB], ‘to strive for masteries’ [KJV] The phrase ‘anyone competes’
is also translated as a noun phrase: ‘an athlete’ [HNTC, ICC; NRSV, REB, TNT], ‘an athlete
who runs in a race’ [TEV].
QUESTION—What relationship is indicated by δὲ καί ‘and also’?
It adds a new comparison to the previous one about a soldier [Alf, El]. The καί ‘also’ means
that what applies in the case of the soldier also applies in the case of an athlete [El]. ∆έ ‘and’
marks the new thought of reward, and καί ‘also’ adds it to 1:4: ‘moreover also’ [Lns, My].
This is more individualized than soldiers [El].
QUESTION—What relationship is indicated by ἐάν ‘if’?
It indicates a hypothetical condition [LSA], though very real in Graeco-Roman life at the time
[HNTC].
QUESTION—In what way does one compete?
This refers to competing in an athletic event [BAGD, Herm, LN, NTC; NAB, NASB, NIV,
NJB]. It refers to competing against others in unspecified athletic events [Alf, Brd, HNTC,
ICC, Lns, LSA, MNTC, NTC, TG], or in a race [Brd, My]. Another view is that it is of an
individual athlete trying to set a record [Lns]. The present tense refers to the event as it is in
progress [NTC].
(he is) not crowneda unlessb lawfullyc he-competes.d
LEXICON—a. pres. pass. indic. of στεφανόω (LN 57.122) (BAGD 1. p. 767): ‘to be crowned’
[BAGD, HNTC, Lns; KJV, NRSV], ‘to receive the winner’s/victor’s crown’ [NAB, NIV], ‘to

subj. subjunctive
pass. passive
35

wear the victor’s laurels’ [TNT], ‘to receive the wreath’ [Herm, NTC], ‘to win the/a prize’
[ICC; NASB, NJB, REB, TEV], ‘to receive the prize’ [LN].
b. ἐάν (LN 89.67): ‘unless’ [Herm, HNTC, ICC, LN, Lns, NTC; NAB, NASB, NIV, REB,
TEV, TNT], ‘except’ [KJV], ‘only if’ [NJB], ‘(no one) without’ [NRSV].
c. νομίμως (LN 72.18) (BAGD p. 541): ‘lawfully’ [Lns; KJV], ‘according to the rules’
[BAGD, Herm, HNTC, LN; NASB, NIV, NJB, NRSV], ‘in compliance with the rules’
[NTC]. This adverb is also conflated with the verb ‘to compete’ and translated ‘to keep/obey
the rules’ [NAB, REB, TEV, TNT], or ‘to observe to the end the rules (of the contest)’ [ICC].
d. aorist act. subj. of ἀθλέω (LN 50.2) (BAGD p. 21): ‘to compete’ [BAGD, Herm, HNTC,
LN, NTC; NASB, NIV, NJB, NRSV], ‘to strive’ [KJV], ‘to finish the contest’ [Lns], not
explicit [ICC; NAB, REB, TEV, TNT].
QUESTION—What is meant by στεφανοῦται ‘he is crowned’?
This word is from the Olympian games [Brd] and refers to the athletic victor’s wreath [EBC,
Lns, NTC], in contrast to the διάδημα ‘royal crown’ (Rev. 12:3; 13:1; 19:12) [EBC]. It was
composed of a garland of evergreen leaves or leaf-like gold [NTC]. The ‘crowning’ indicates
the custom [LSA], but is frequently more generally translated ‘win or gain the prize’ [HNTC,
LSA, My, TG; NASB, NJB, REB, TEV].
QUESTION—What is the non-figurative significance of the picture of being crowned?
The application for Timothy was that he was to so discipline his life and ministry proclaiming
the true gospel that he would receive the ‘wreath of righteousness’ (1 Tim. 4:8) and the
‘wreath of glory’ (1 Thess. 2:19; cf. 1 Peter 5:4; James 1:12; Rev. 2:10) [NTC]. It has also
been noted that whereas in the metaphor only one is crowned, in the Christian life every truly
devoted Christian will receive the crown [TNTC].
QUESTION—What is meant by the qualification ‘lawfully’?
1. It refers to the rules of the event itself [GNC, Lns, LSA, My, NTC, TG]. The emphasis is on
disciplining oneself to strictly obey the rules [NTC, TG]. Timothy must do all Jesus has
commanded [LSA], and the specific rules in focus are the rules of his evangelistic office
[My], the command to preach the truth in love [NTC], not deviating from faith and love
(2:13) [Lns]. It concerns taking one’s share of suffering [GNC].
2. It refers to the regulations about training and preparation for qualifying the athlete to enter
the event [HNTC, MNTC]. There are hardships involved, but also rewards to devoted
Christian service [HNTC].
3. It refers to all the rules both for qualification and the rules of the event [Alf, Brd, EGT, El,
ICC, TNTC]. The training is that of 1 Timothy 4:7 and the regulations are the law of Christ as
in 2:10–12 [ICC]. It requires self-discipline to follow the rules fixed by the life and teachings
of Christ [TNTC].
2:6 The hardworkinga farmerb oughtc firstd to-have-a-sharee of-the crop.f
LEXICON—a. pres. act. participle of κοπιάω (LN 42.47) (BAGD 2. p. 443): ‘to work hard’ [BAGD,
HNTC, ICC, LN, NTC; NAB, NASB, NIV, NJB], ‘to toil’ [BAGD, LN, Lns], ‘to labor’ [LN;
KJV], ‘to give one’s labor’ [REB], ‘to do work’ [Herm; NRSV, TNT], ‘to do hard work’
[TEV].
b. γεωργός (LN 43.2) (BAGD 1. p. 157): ‘farmer’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions except KJV], ‘husbandman’ [ICC; KJV].
c. pres. act. indic. of δεῖ (LN 71.34) (BAGD: 6. p. 172): ‘to be necessary’ [LN, Lns], ‘must’
[ICC; KJV, TNT], ‘should’ [Herm, NTC; NAB, NIV, TEV], ‘ought’ [NASB, NRSV], not
explicit [HNTC; NJB, REB].
d. πρῶτον (LN 60.46): ‘first’ [Herm, HNTC, ICC, Lns; all versions].
e. pres. act. infin. of μεταλαμβάνω (LN 57.129) (BAGD 1. p. 511): ‘to have a share of’ [LN;
NAB, NRSV, TEV, TNT], ‘to receive a share of’ [BAGD, LN; NASB, NIV], ‘to take a share
36

of’ [ICC, Lns, NTC], ‘to have a claim on’ [HNTC; NJB, REB], ‘to be a partaker’ [KJV], ‘to
be the one to enjoy’ [Herm].
f. καρπός (LN 43.15) (BAGD 1.a. p. 404): ‘crop’ [BAGD, HNTC, LN, NTC; NAB, NASB,
NIV, NRSV, REB], ‘fruit’ [Herm, LN, Lns; KJV], ‘harvest’ [LN; TEV, TNT], ‘crop that is
harvested’ [NJB], ‘fruits of the ground’ [ICC].
QUESTION—What is meant by πρῶτον ‘first’?
The hardworking farmer should receive his share of the crop first, before others do [Brd,
EBC, EGT, El, ICC, Lns, MNTC]. His wages are the first charge against the crop [EGT].
Another way of stating this is that the hardworking farmer should receive the first share of the
crop [EGT, GNC, LN, NCBC, TG; NAB, NRSV, TEV, TNT]. Some commentators say that
the participle κοπιῶντα ‘hardworking’ is emphatic and points to the type of farmer [Brd,
EBC, EGT, El, GNC, Herm, HNTC, My, TNTC]. He is first before all others, no matter how
much they deserve a share [Lns], or he is first before others who are lazy or not hardworking
[Brd, El, HNTC, MNTC, My].
QUESTION—What is the non-figurative significance of the ‘hard-working farmer’?
In a broad general sense, it means that hard work brings reward [Alf, Brd, EBC, El, Herm].
Some commentators narrow the principle to the religious sphere of working hard for Christ
[LSA], or complete devotion to Christ’s work [MNTC]. Its significance is primarily the work
of the ministry of teaching, preaching, and pastoring [El, HNTC, Lns, NCBC]. ‘Laboring’ is a
term used by Paul to refer to pastoral work and the like [HNTC, NCBC]. Furthermore, the
farmer allegory is also used of Christian work, including the derivative γεώργιον ‘place/field
which is farmed’ (cf. 1 Cor. 3:9 and context) [ICC].
QUESTION—What is the non-figurative significance of ‘receive his share of the crop’?
1. It signifies the Christian’s final reward in the world to come for faithful service [Brd, EGT,
El, GNC, NCBC], and parallels the ‘well done’ said to a soldier who has pleased his
commander, and the ‘crown’ won by an athlete [EGT].
2. It refers to the present rewards in serving Christ, whether spiritual, i.e., approval and/or
blessings on oneself, and his work [HNTC, ICC, Lns, NCBC, NTC, TNTC], or material
rewards in the way of remuneration or material support [HNTC, ICC, NCBC, TNTC].
QUESTION—What kind of obligation is implied by the verb δεῖ ‘to be necessary’?
1. It implies what of necessity must happen (not that which from duty ought to happen) [My]:
the toiling farmer in the very nature of things must, without fail, get his part from the crop
first.
2. It refers to some rule which Timothy was to see was carried out [ICC]: the farmer must work
hard if he hopes to take his share first.
2:7 Considera what I-say;
LEXICON—a. pres. act. impera. of νοέω (LN 30.3) (BAGD 2. p. 540): ‘to consider’ [BAGD, Herm;
KJV, NASB], ‘to reflect on’ [NAB, NIV, REB], ‘to think over’ [BAGD, ICC; NJB, NRSV],
‘to think out’ [HNTC], ‘to think about’ [TEV, TNT], ‘to think carefully about’ [LN], ‘to be
understanding’ [Lns], ‘to put one’s mind on’ [NTC]. It is a command to grasp the meaning of
what was said [Brd, EGT, El, HNTC, ICC, Lns, MNTC, My, TNTC].
QUESTION—To what does ‘what I say’ refer?
It refers to the three allegories he has just given [EBC, EGT, GNC, HNTC, Lns, MNTC, TG,
TNTC]. One commentator refers this to only the last allegory, interpreting it to mean that
remuneration for the minister was to be expected; so Timothy was to think about how and
when to ask for financial help [NCBC].
becausea the Lord will-giveb to-you understandingc in all.d
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TEXT—Instead of the indicative mood, δώσει ‘he will give’, some manuscripts have the optative
mood, δῴη ‘may he give’. GNT does not mention the alternative. The optative mood is taken
only by KJV.
LEXICON—a. γάρ (LN 89.23): ‘because’ [TEV], ‘for’ [HNTC, ICC, Lns, NTC; NAB, NASB, NIV,
NRSV, REB], ‘and’ [KJV, NJB], not explicit [Herm; TNT].
b. fut. act. indic. of δίδωμι (LN 13.142): ‘to give’ [Herm, HNTC, ICC, Lns, NTC; KJV,
NASB, NIV, NJB, NRSV], ‘to grant’ [LN], ‘to help (you to understand)’ [REB, TNT], ‘to
enable (you to understand)’ [TEV], ‘to make (the meaning clear)’ [NAB].
c. σύνεσις (LN 32.26): ‘understanding’ [Herm, HNTC, Lns, NTC; KJV, NASB, NJB, NRSV,
REB], ‘full understanding’ [REB], ‘insight’ [NIV], ‘discernment’ [ICC], ‘ability to
understand’ [LN]. This noun is also translated as a verb: ‘to understand’ [REB, TEV, TNT].
The phrase ‘to give understanding’ is translated ‘to make the meaning clear’ [NAB].
d. πᾶς (LN 59.23) (BAGD 2.a.δ. p. 633): ‘all’. The phrase ἐν πᾶσιν ‘in all’ is translated ‘in all
things’ [Herm, ICC; KJV, NRSV], ‘in all matters’ [NTC], ‘in all respects’ [Lns], ‘in
everything’ [HNTC; NASB], ‘into all this’ [NIV]. The phrase is also translated as an adverb:
‘fully’ [NAB], ‘completely’ [TNT], or as an adjective: ‘full’ [NJB, REB], or as a noun phrase:
‘it all’ [TEV].
QUESTION—What relationship is indicated by γάρ ‘because’?
It indicates the grounds for the preceding exhortation [GNC, HNTC, Lns, My, NTC]: consider
what I say because the Lord will enable you to understand it. This implies a condition [EBC,
EGT, LSA, TG, TNTC]: ‘consider what I say, because if you do, the Lord will enable you to
understand’.
QUESTION—What is meant by σύνεσις ‘understanding’?
Basically the Greek word carries the idea of bringing things together and thus understanding
them [Lns]. It is to have the ability to grasp mentally and make discerning judgment [El]. It
means understanding [EBC, GNC, Lns, LSA, My, TG], intelligence [MNTC], enlightenment
[HNTC, Lns], comprehension and insight [NTC], right judgment [Brd], discerning judgment
[El], discretion [NCBC], wisdom [EGT, TNTC].
QUESTION—What is the non-figurative significance of the hyperbole ἐν πᾶσιν ‘in all
(things)’?
Some commentators take it rather inclusively: the Lord will give understanding in this, as well
as in all other weighty matters [HNTC, My], ‘in all or every respect’, but not meaning that
Timothy is to understand all things [Lns]. Others delimit the hyperbole by a qualifying phrase:
‘all that is needed for the task’ [NTC], ‘all he needs to understand’ [LSA], ‘all the wisdom
that is needed’ regarding self-discipline and material matters [TNTC]. Others think it refers
only to understanding the truths and implications of the three figures just given [TG] and it
means ‘understand it all’ [GNC], or ‘understand it perfectly’ [MNTC]. He is to understand
that he needs to share in suffering and hardships [Brd, GNC], or that he must have an intense
devotion and firm self-discipline [EBC].
DISCOURSE UNIT: 2:8–13 [EBC, GNC, Lns, MNTC, NCBC]. The topic is suffering and
glory [EBC], the basis for an appeal [GNC, Lns], Christ, the motive to Christian service
[MNTC], the content of faith and a hymn of hope and warning [NCBC].
DISCOURSE UNIT: 2:8–10 [ICC]. The topic is the risen Christ.
DISCOURSE UNIT: 2:8 [LSA]. The topic is the means of enduring.
2:8 Remembera Jesus Christ having-been-raisedb fromc (the) dead,d

fut. future
38

LEXICON—a. pres. act. impera. of μνημονεύω (LN 29.7, 29.8, 29.16) (BAGD 1.b. p. 525): ‘to
remember’ [BAGD, Herm, LN, Lns; all versions], ‘to keep in memory’ [NTC], ‘to bear in
mind’ [HNTC], ‘to keep ever in your memory’ [ICC], ‘to think of’ [BAGD].
b. perf. pass. participle of ἐγείρω (LN 23.94) (BAGD 2.c. p. 215): ‘to be raised’ [BAGD,
Herm, ICC, Lns, NTC; KJV, NAB, NIV, NRSV, TEV], ‘to rise’ [HNTC; NASB, NJB, REB],
‘to be raised to life’ [LN]. This verb is also translated as a noun: ‘(his) resurrection’ [TNT].
c. ἐκ with genitive object (LN 84.4): ‘from’ [Herm, HNTC, ICC, Lns, NTC; all versions].
d. νέκρωσις (LN 23.99): ‘the dead’ [Herm, HNTC, ICC, Lns, NTC; all versions except TEV,
TNT], ‘death’ [LN; TEV, TNT].
QUESTION—What relationship is indicated by the use of the participle ἐγηγερμένον ‘having
been raised’?
It indicates the state or condition of Jesus Christ and, being in the perfect tense, indicates a
present state resulting from a past event [LSA]. They are to remember him as one raised from
the dead [El, Lns, My, NTC], the living, risen Lord [ICC]. It keeps the idea of the permanent
significance of his personal experience [EGT, El]. The passive implies that God raised him
[Lns, LSA, TG].
QUESTION—Why should he remember this?
Paul presses home the point of the preceding example by the great example of suffering
followed by glory [EGT, GNC]. This should console and encourage Timothy as he thinks
about the Lord’s victory over death and subsequent glory [El]. This will inspire Timothy to
courage and faithfulness [Brd], to fulfill his Christian service [MNTC]. It will give him
strength to discharge his duties [My].
ofa the-seedb of-David,
LEXICON—a. ἐκ with genitive object (LN 89.3): ‘of’ [HNTC, NTC; KJV], ‘from’ [Herm, LN, Lns],
‘descended from’ [NIV, NRSV], ‘sprung from’ [NJB], ‘born of’ [REB], not explicit [NAB,
NASB].
b. σπέρμα (LN 10.29) (BAGD 1.b., 2.b. p. 761, 762): ‘seed’ [BAGD, Herm, Lns, NTC; KJV],
‘descendant’ [BAGD; NAB, NASB, NRSV, TEV], ‘descent’ [TNT], ‘line’ [REB], ‘race’
[NJB], ‘stock’ [HNTC], ‘offspring’ [ICC]. This noun is also translated as a participle:
‘descended’ [NIV].
QUESTION—Why is this phrase mentioned?
It points out the reality of the Lord’s humanity [EBC, EGT, El, ICC, LSA] and shows the
Lord’s Davidic descent [HNTC, ICC, Lns, MNTC, NTC], verifying that Christ was the
Davidic Messiah [NCBC]. It was the prime qualification to recognize and equate Christ with
the Messiah [ICC, Lns, MNTC, My, NCBC, TG]. It indicates that Christ was the fulfillment
of the hopes and promises of the OT [Brd, El, GNC, Lns, NCBC, NTC]. Along with the
preceding clause, it is part of an early creedal formula being quoted here [Alf, GNC, Herm,
HNTC, ICC, NCBC, TNTC]. Jesus, himself a man, is the ideal soldier, athlete, and farmer as
an example to us [EGT].
according-toa the-gospelb of-me;
LEXICON—a. κατά with accusative object (LN 89.8): ‘according to’ [NTC; KJV, NASB], ‘in
accord with’ [Lns], ‘as’ [TEV], ‘thus’ [Herm], ‘for’ [ICC], not explicit [NIV, NJB, NRSV,
TNT].
b. ἐυαγγέλιον (LN 33.217) (BAGD 2.b.β. p. 318): ‘gospel’ [Herm HNTC, Lns, NTC; all
versions except TEV, TNT], ‘Good News’ [TEV, TNT].
QUESTION—What relationship is indicated by the genitive construction τὸ εὐαγγέλιόν μου
‘the gospel of me’?
1. It means the gospel Paul preached [EGT, GNC, LSA, TG, TNTC]: the gospel that I preach.

perf. perfect
39

2. It means the gospel Paul was commissioned to preach [Alf, Brd, El, HNTC, ICC]: the gospel
which is entrusted to me.
QUESTION—What relationship is indicated by the preposition κατά ‘according to’?
It indicates agreement of the preceding statement with what Paul preached: ‘in harmony with’
[NTC], ‘in agreement with’ [LSA], ‘keeping true to’ [MNTC], ‘be the heart of’ [HNTC],
‘according to’ [Brd], and ‘as’ [NCBC, TG]. It is used here to verify or establish a truth [My]
by indicating where certain facts are explicitly made known [Lns]. The gospel emphasized the
truth of both Christ’s humanity and his resurrection [EGT].
2:9 because-of/ina which I-sufferb to-the-point-ofc bondsd ase (an) evildoer,f
LEXICON—a. ἐν with dative object (LN 89.5; 89.26): ‘because of’ [TEV, TNT], ‘on account of’
[NJB], ‘for’ [NTC; NASB, NIV, NRSV, REB], ‘in’ [Herm, HNTC, ICC; NAB], ‘in
connection with’ [Lns]. The phrase ἐν ᾧ ‘in which’ is translated ‘wherein’ [KJV].
b. pres. act. indic. of κακοπαθέω (LN 24.89) (BAGD 1. p. 397): ‘to suffer’ [ICC, LN; NAB,
NIV, TEV, TNT], ‘to suffer what is bad’ [Lns], ‘to suffer trouble’ [KJV], ‘to suffer distress’
[LN], ‘to suffer misfortune’ [BAGD], ‘to suffer hardship’ [Herm, LN, NTC; NASB, NRSV],
‘to be exposed to hardship’ [REB], ‘to have to put up with suffering’ [NJB], ‘to put up with
rough treatment’ [HNTC].
c. μέχρι with genitive object (LN 78.51) (BAGD 1.c. p. 515): ‘to the point of’ [HNTC, LN;
NAB], ‘even’ [Herm; TEV, TNT], ‘even to’ [Lns; KJV, NASB, NJB] ‘even to the point of’
[BAGD; NIV, NRSV, REB], ‘to the extent of’ [Lns].
d. δεσμός (LN 37.115) (BAGD 1. p. 176): ‘bonds’ [BAGD, Herm, LN, NTC; KJV],
‘imprisonment’ [Lns; NASB]. This is also translated as a verbal phrase: ‘to be chained’
[HNTC; NIV, NJB, TEV], ‘to be in chains’ [TNT], ‘to be thrown into chains’ [NAB], ‘to
wear fetters’ [NRSV], ‘to be shut up’ [REB], ‘to be in prison’ [LN], ‘to be imprisoned and
fettered’ [ICC].
e. ὡς (LN 64.12): ‘as’ [HNTC, LN, Lns, NTC; KJV, NAB, NASB], ‘as though’ [ICC], ‘like’
[Herm, LN; NIV, NJB, NRSV, REB, TEV, TNT].
f. κακοῦργος (LN 88.114) (BAGD p. 398): ‘evildoer’ [BAGD, HNTC, ICC, LN, NTC; KJV],
‘wrongdoer’ [LN], ‘criminal’ [BAGD, Herm; NAB, NASB, NIV, NJB, NRSV, TEV, TNT],
‘common criminal’ [REB], ‘bad person’ [LN], ‘one who is suffering what is bad’ [Lns]. It
means a criminal [EBC, EGT, HNTC, MNTC, My, NTC, TG, TNTC], a lawbreaker [TG]
convicted of a disgraceful crime [Brd, Lns]. It was used for burglars, murderers, traitors, and
the like [HNTC].
QUESTION—What relationship is indicated by ἐν ‘in’?
1. It indicates the reason for the following clause [GNC, LSA, My, TG; NJB, TEV, TNT]:
because of this, I suffer. Several use the preposition ‘for’, probably meaning reason (instead
of ‘for the sake of’) [EBC, MNTC, NTC, TNTC; NASB, NIV, NRSV, REB].
2. It indicates the sphere of his suffering [EGT, El, HNTC, Lns, TNTC]: in this I suffer.
QUESTION—What is referred to by ᾧ ‘which’?
It refers to the preaching of the gospel [Brd, EBC, GNC, Herm, HNTC, LSA, My], in the
service of the gospel [ICC].
QUESTION—What relationship is indicated by μέχρι ‘to the point of’?
This preposition indicates the degree of suffering [El, Herm, My]. The bonds were the worst
indignities an innocent Roman citizen could suffer [Brd, GNC, Lns]. The extreme measure of
degree is most commonly expressed by including ‘even’ [Alf, Brd, El, GNC, Herm, My,
NTC, TG].
buta the wordb of-God (has) not been-bound.c
LEXICON—a. ἀλλά (LN 89.125): ‘but’ [Herm, Lns, NTC; all versions], ‘not that’ [HNTC], ‘yet’
[ICC].
40

b. λόγος (LN 33.260) (BAGD 1.b.β. p. 478): ‘word’ [Herm, HNTC, ICC, Lns, NTC; all
versions except NJB, TNT], ‘message’ [NJB, TNT], ‘what is preached’ [LN]. The ‘word of
God’ (‘the word from God’ [LSA]) is a term used to refer to the gospel [Alf, BAGD, Brd,
EGT, El, GNC, Herm, HNTC, My, NCBC, NTC].
c. perf. pass. indic. of δέω (LN 37.114) (BAGD 1.b. p. 177): ‘to be bound’ [BAGD, NTC;
KJV], ‘to be chained’ [HNTC; NAB, NIV, NJB, NRSV], ‘to be in chains’ [TEV, TNT], ‘to be
fettered’ [Herm, ICC], ‘to be imprisoned’ [LN, Lns; NASB], ‘to be shut up’ [REB].
QUESTION—What is meant by saying that the word of God has not been bound?
This picks up the idea of ‘bonds’ in the preceding clause [Brd, El, LSA] and personifies
‘word’ by saying it has not been bound [Herm, HNTC, ICC]. The meaning is that Paul’s
imprisonment has not weakened the power of the gospel [Alf]. Others carried on Paul’s work
[Brd] and continued to preach the gospel [ICC, LSA, My, NTC, TG, TNTC]. Paul himself
still witnessed to the gospel in prison and by letter [Brd].
2:10 Because-ofa this all-things I-endureb for-the-sake-ofc the chosen-(ones),d
LEXICON—a. διά with accusative object (LN 89.26): ‘because of’ [LN; TNT], ‘on account of’ [LN,
NTC], ‘for (this) reason’ [Lns; NASB], ‘with (this) in view’ [REB]. The phrase διὰ τοῦτο
‘because of this’ is translated ‘therefore’ [Herm, ICC; KJV, NAB, NIV, NRSV], ‘so’ [NJB],
‘and so’ [TEV], ‘it is with this object’ [HNTC].
b. ὑπομένω (LN 25.175) (BAGD 2. p. 846): ‘to endure’ [BAGD, Herm, LN, Lns, NTC; KJV,
NASB, NIV, NRSV, REB, TEV, TNT], ‘to be ready to endure’ [ICC], ‘to bear with’ [NAB],
‘to bear patiently’ [HNTC]. The phrase ‘all things I endure’ is translated ‘I persevere’ [NJB].
c. διά with accusative object (LN 90.38): ‘for the sake of’ [Herm, HNTC, LN, Lns, NTC; all
versions]. This preposition is also translated as a verb: ‘to help’ [ICC].
d. ἐκλεκτός (LN 30.93) (BAGD 1.b. p. 242): ‘chosen’ [BAGD, LN]. The phrase ‘the chosen
(ones)’ is translated ‘the elect’ [Lns, NTC; KJV, NIV, NRSV], ‘those whom God has chosen’
[NAB], ‘those who are chosen’ [Herm; NASB, NJB], ‘God’s chosen ones’ [ICC; REB, TNT],
‘God’s chosen people’ [TEV], ‘God’s chosen’ [HNTC].
QUESTION—To what does τοῦτο ‘this’ refer?
1. It refers to what precedes [Brd, ICC, Lns, LSA, My, NTC, TG; and probably translations
using ‘therefore’ (Herm; KJV, NAB, NIV, NRSV) and ‘so’ (NJB, TEV, TNT)]. He endures
all things because the word is not bound [Lns, LSA, My, NTC], the gospel is spreading
everywhere [TG], and the work is going on [Brd].
2. It refers to what follows [Alf, EGT, HNTC, TNTC]: I endure all things for the sake of the
chosen ones that they may obtain salvation.
QUESTION—To whom does the term ‘the chosen ones’ refer?
1. It is a general unlimited term without regard to time, referring to people selected by God
[Alf, EBC, EGT, El, ICC, LSA, NTC]. It includes those who have already believed and those
yet to do so [Alf, EBC, El, ICC, NCBC, NTC, TG].
2. It refers to those chosen but who have not yet obtained salvation [HNTC, MNTC, TNTC].
in-order-thata they also may-obtainb salvationc
LEXICON—a. ἵνα (LN 89.59): ‘in order that’ [Lns, NTC; NAB], ‘that’ [HNTC, ICC; KJV, NASB,
NIV, REB, TEV, TNT], ‘so that’ [Herm; NJB, NRSV].
b. aorist act. subj. of τυγχάνω (LN 90.61) (BAGD 1. p. 829): ‘to obtain’ [Herm, HNTC, ICC,
Lns, NTC; all versions except REB, TNT], ‘to attain’ [BAGD; REB], ‘to find’ [BAGD;
TNT], ‘to experience’ [BAGD, LN].
c. σωτηρία (LN 21.25) (BAGD 2. p. 829): ‘salvation’ [Herm, HNTC, LN, Lns; all versions].
QUESTION—Who is the implied referent in the word ‘also’?
This refers to Paul [Alf, Brd, El, ICC, Lns, My]: in order that they, along with me, may obtain
salvation. It might also include Timothy as well [GNC]: they, along with us. ‘Also’ is added
to show Paul’s selflessness [EGT] and his assurance of the salvation he had [Alf, El, HNTC].
41

QUESTION—What is meant by ‘obtaining salvation’?
‘Obtain salvation’ is a circumlocution for ‘be saved’ [TG] and highlights the idea of salvation
itself [LSA]. Some refer it to attaining final salvation in the final state [GNC, NTC].
the (one that is) ina Christ Jesus withb eternalc glory.d
LEXICON—a. ἐν with dative object (LN 89.119; 90.6): ‘in’ [Herm, HNTC, NTC; all versions
except TEV], ‘through’ [TEV], ‘by union with’ [ICC], ‘in connection with’ [Lns].
b. μετά with genitive object (LN 89.123): ‘with’ [HNTC, ICC, NTC; KJV, NAB, NASB, NIV,
NJB, NRSV], ‘in company with’ [Lns], ‘and’ [Herm].
c. δόξα (LN 79.18) (BAGD 1.b.β. p. 203)): ‘glory’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions except REB, TNT], ‘praise’ [LN]. It is also translated as an adjective:
‘glorious (salvation)’ [REB, TNT].
d. αἰώνιος (LN 67.96) (BAGD 3. p. 28): ‘eternal’ [Herm, HNTC, ICC, LN, Lns; all versions],
‘everlasting’ [NTC], ‘without end’ [BAGD].
QUESTION—What relationship is indicated by the word ἐν ‘in’?
1. It indicates salvation as being centered in Christ since it was provided by him, declared by
him, and realized, on our part, by our communion with him [HNTC]. This expresses the
Christian character of salvation and its sphere of operation [TNTC]. Christ is its element and
condition of existence [Alf]. It means the salvation that is in connection with Christ [Lns].
2. It indicates the source of salvation: it comes through Christ [GNC], it comes from him [TG],
and is found in him who saves us [LSA].
3. It indicates our close communion with Christ [HNTC, ICC, NTC]. Salvation is the result of
being united with Christ [HNTC, ICC].
QUESTION—What relationship is indicated by μετά ‘with’?
1. Eternal glory accompanies salvation [Brd, EBC, EGT, El, GNC, Herm, ICC, Lns, MNTC,
NCBC, TG, TNTC; all versions except REB, TNT]: in order that they may obtain salvation
with eternal glory. Eternal glory goes with salvation [NCBC, TG]. The consummation of this
salvation is eternal glory [Brd, EBC, EGT, El, HNTC, LSA, My, TNTC]. The ultimate goal of
salvation is eternal glory [EBC].
2. Salvation is described as eternal and glorious [REB, TNT]: in order that they may obtain an
eternal and glorious salvation.
2:11 Faithfula (is) the saying;b
LEXICON—a. πιστός (LN 31.87) (BAGD 1.b. p. 664): ‘faithful’ [BAGD, LN, Lns; KJV], ‘reliable’
[LN, NTC], ‘trustworthy’ [BAGD, HNTC, LN; NASB, NIV, TNT], ‘dependable’ [BAGD,
LN], ‘sure’ [NRSV], ‘true’ [ICC; TEV]. The whole phrase is translated ‘you can depend on
this’ [NAB], ‘here is a saying you can rely on’ [NJB], ‘here are the words you can trust’
[REB], ‘this word can be trusted’ [LN], ‘the word stands firm’ [Herm].
b. λόγος (LN 33.98) (BAGD 1.b.β. p. 478): ‘saying’ [HNTC, ICC, LN, NTC; KJV, NIV, NJB,
NRSV, TEV, TNT], ‘word’ [BAGD, Herm, LN; REB], ‘statement’ [LN, Lns; NASB]. This
phrase is translated ‘you can depend on this’ [NAB].
QUESTION—To what does λόγος ‘saying’ refer?
1. It refers to what follows (2:11b–13) [Alf, EBC, GNC, Herm, HNTC, Lns, LSA, MNTC, My,
NCBC, NTC, TG, TNTC]. Many commentators think that this was part of a Christian hymn
[Alf, EBC, GNC, Herm, HNTC], but one thinks it is Paul’s own prose [Lns].
2. It refers to what precedes [EGT, El]. It refers to ‘the word of the cross’ which is shown by
allegory and personal example in the previous verses [EGT].
fora if we-died-withb (him),
LEXICON—a. γάρ (LN 89.23; 91.1): ‘for’ [Herm, HNTC, NTC; KJV, NASB], ‘indeed’ [Lns], not
explicit [ICC; NAB, NIV, NJB, NRSV, REB, TEV, TNT].
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b. aorist act. indic. of συναποθνῄσκω (LN 23.118) (BAGD p. 785): ‘to die with’ [BAGD,
Herm, HNTC, Lns, NTC; NAB, NASB, NIV, NJB, NRSV, REB, TEV, TNT], ‘to die
together with’ [LN], ‘to be dead with’ [KJV], ‘to share (Christ’s) death’ [ICC].
1. It is part of the quotation and does not have a connection with anything in the text [HNTC,
MNTC, NTC, TNTC]. Paul begins the quotation at the point where it is relevant to his subject
and disregards the abrupt opening [HNTC].
2. It introduces the saying [LSA]: faithful is the saying, namely, if we died, etc.
3. It indicates the grounds for saying that it is faithful [Alf, EGT]: for the fact is that if we died,
etc.
4. It indicates the grounds for the appeal in 2:1–10 [GNC]: take your share of suffering and
remember the risen Lord, because if we have died with him, we shall also live with him.
QUESTION—What is meant by dying with him?
1. This refers to a Christian’s identification with Christ’s death [Alf, EBC, EGT, GNC, HNTC,
ICC, Lns, LSA, MNTC, NCBC, TG, TNTC]. This is parallel to Romans 6:8, 11, where we
are to count ourselves dead to sin and alive to God [EBC]. It is death to sin as in Romans 6:2–
23 [HNTC, Lns] and to self [HNTC]. Christian conversion is a dying and rising with Christ
[GNC]. It is a participation in Christ’s death which takes place at baptism [Alf, EGT, ICC,
MNTC, NCBC, TNTC]. It is a symbolic death at baptism to mark the beginning of a life of
self-denial [MNTC]. It is death to worldly confidence, advantages, and honor and a
resignation to suffering and martyrdom [NTC]. Implicit is the readiness to meet martyrdom
[GNC, ICC].
2. This refers to physical death as a martyr [Brd, My, NTC].
also we-shall-live-witha (him);
LEXICON—a. fut. act. indic. of συζάω (LN 23.96) (BAGD p. 775): ‘to live with’ [BAGD, Herm,
HNTC, LN, Lns, NTC; all versions], ‘to live together with’ [LN], ‘to share his life’ [ICC].
QUESTION—To what kind of life does ‘shall live with’ refer?
1. It refers to our future life with him in heaven [Alf, Brd, Herm, ICC, Lns, LSA, My, TG].
2. It refers to our present spiritual life in Christ [EBC, EGT, GNC, HNTC, MNTC, NTC,
TNTC]. This is the life referred to in Romans 6:8–11 [EBC, GNC]. Our spiritual life is begun
in this present life and is fully realized in the resurrection life [EGT, GNC].
2:12 if we-endure,a also we-will-reign-withb (him);
LEXICON—a. pres. act. indic. of ὑπομένω (LN 25.175) (BAGD 2. p. 845): ‘to endure’ [BAGD,
Herm, LN, NTC; NASB, NIV, NRSV, REB], ‘to persevere’ [NJB], ‘to suffer’ [KJV], ‘to hold
out to the end’ [NAB], ‘to continue to endure’ [TEV], ‘to be enduring’ [Lns], ‘to be steadfast’
[TNT], ‘to bear up’ [LN], ‘to bear patiently’ [HNTC], ‘to bear one’s cross’ [ICC], ‘to
demonstrate endurance’ [LN]. The present tense indicates a continuous state [EBC, El,
TNTC].
b. fut. act. indic. of συμβασιλεύω (LN 37.66) (BAGD p. 777): ‘to reign with’ [HNTC, ICC,
LN, Lns, NTC; all versions except TEV], ‘to rule with’ [Herm; TEV], ‘to be kings together’
[LN].
QUESTION—What is meant by ὑπομένω ‘endure’?
It means to endure suffering [GNC, LSA], hardships, and persecution [TG]. It means to
remain loyal [GNC], to be steadfast under the threat of martyrdom [NCBC].
QUESTION—What is meant by ‘reign with him’?
This pertains to Christ’s eternal kingdom [TG]. They will have a part in his kingdom when he
returns [MNTC]. They will sit on thrones like kings alongside Christ [HNTC, Lns, NTC], and
will judge with him [NTC]. It might be said that they already rule in the world by means of
prayer [NTC].
if we-will-denya (him), also-that-one will-denya us;
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LEXICON—a. fut. act. indic. of ἀρνέομαι (LN 33.277; 34.48) (BAGD 3.c. p. 108): ‘to deny’
[BAGD, Herm, ICC, LN, Lns, NTC; KJV, NAB, NASB, NRSV, TEV], ‘to disown’ [BAGD,
HNTC; NIV, NJB, REB, TNT]. The future tense of the first occurrence is used to show the
improbability of denial, its mere contingency [Brd], a condition assumed not yet existing
[LSA]. It can reflect more than just a potentiality since it is indicative mode [LSA] and shows
the reality of the possibility of denial [EGT, ICC, Lns], and is even prophetic as in 3:1–5
[LSA].
QUESTION—What is meant by denying Christ?
It consists of a refusal to acknowledge Christ as one’s own [EBC, My], and is better rendered
here as ‘disown’, since ‘deny’ strictly means contradicting or declaring untrue [EBC, HNTC,
MNTC, NTC]. It is equal to saying ‘He is not Lord’ [TG]. It is to be unfaithful to him [NTC].
This denial is made through fear of suffering [My]. It is a permanent denial, unlike Peter’s
[Lns, NTC].
QUESTION—What is meant by the Lord’s denying those who deny him?
The Lord’s reciprocal denying, not recognizing us as his own [My], will be at the last
judgment [HNTC, NCBC, TG], before his Father [Lns].
2:13 if we-are-unfaithful/unbelievinga that (one) remainsb faithful,c
LEXICON—a. pres. act. indic. of ἀπιστέω (LN 31.97) (BAGD 2. p. 85): ‘to be unfaithful’ [BAGD,
Herm; NAB], ‘to be faithless’ [Lns, NTC; all versions except KJV], ‘to prove faithless’
[HNTC], ‘to not believe’ [LN; KJV], ‘to not be a believer’ [LN]. The condition clause is also
translated ‘though our faith fall’ [ICC].
b. πιστός (LN 31.87) (BAGD 1.a.β. p. 664): ‘faithful’ [BAGD, Herm, HNTC, LN, Lns, NTC;
all versions], ‘trustworthy, dependable’ [BAGD, LN]. It is also translated ‘he cannot lie’
[ICC].
c. pres. act. indic. of μένω (LN 68.11) (BAGD 1.b. p. 504): ‘to remain’ [BAGD, Herm, HNTC,
LN, Lns, NTC; NAB, NASB, NIV, NRSV, REB, TEV, TNT], ‘to continue’ [LN], ‘to still be’
[NJB], ‘to abide’ [KJV]. It may also simply be implied by a negative statement: ‘he cannot
(lie)’ [ICC].
QUESTION—What is meant by ἀπιστοῦμεν ‘we are unfaithful/ unbelieving’?
1. It means to be unfaithful [EGT, GNC, Herm, Lns, LSA, MNTC, My, NCBC, NTC, TG,
TNTC; all versions except KJV]: if we are unfaithful. Some commentators take it to mean
that believers fail to be faithful [Herm, HNTC, NCBC, NTC]. They are weak in faith
[NCBC], they stumble because of sins of the flesh [Herm], they fail to live up to their
profession and they sin [HNTC], they are disloyal by denying Christ [NTC]. Others take it to
mean virtually the same as unbelief [EGT, GNC, Lns, My, TG]. It means that they commit
apostasy [GNC, TG]. They give up believing [Lns] and lack genuine faith [My].
2. It means that a person does not believe [Alf, Brd, EBC]: if we are unbelieving. It means to
distrust God’s promises [Brd, El], and Christ’s attributes and gospel [El]. It means to break
one’s pledge and become unbelieving [Alf]. This refers to a settled state of not believing in
Christ and not obeying him [EBC].
QUESTION—In what way does Christ remain faithful?
He is faithful to keep his word [Alf, El], and to be true to his nature [El]. He keeps his word
concerning both reward and punishment [ICC, Lns, NTC]. His faithfulness in giving salvation
to his people is not negated by the faithlessness of some [GNC]. Commentators who have
taken unfaithfulness to be less than apostasy understand this to be an encouragement. Christ is
faithful to his promise of love [NCBC]. He is faithful to his promise of mercy [ICC]. He is
faithful to his covenant and their justification is in the righteousness of God [Herm].
Commentators who have taken unbelief to mean apostasy understand this to be a threat. Christ
is faithful to fulfill his threat [LSA], faithful to his word in 2:11 that he will deny those who
deny him [Alf, TG, TNTC]. He carries out his decree by rejecting them [My].
fora he-is-not-able to-denyb himself
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LEXICON—a. γάρ (LN 89.23): ‘for’ [HNTC, Lns, NTC; all versions except KJV, TEV], ‘because’
[Herm; TEV], ‘nay’ [ICC], not explicit [KJV].
b. aorist mid. infin. of ἀρνέομαι (LN 88.231) (BAGD 4. p. 108): ‘to deny oneself’ [Herm,
HNTC, Lns, NTC; KJV, NAB, NASB, NRSV], ‘to disown oneself’ [NIV, NJB, REB, TNT],
‘to be false to one’s self’ [LN; TEV], ‘to be untrue to oneself’ [BAGD, ICC, LN].
QUESTION—What is meant by Christ’s denying himself?
He cannot be self-contradictory by being untrue or false to his own nature [Brd, EGT, El,
HNTC, Lns, LSA, MNTC, My, TG, TNTC]. He cannot disown himself or what he was before
[EBC, Lns]. He is changeless [Lns]. He cannot break his promise to us of blessing or
punishment [Alf, TG].
DISCOURSE UNIT: 2:14–26 [EBC, EGT, GNC, Herm, HNTC, ICC, LSA, MNTC, NCBC,
NTC, TG, TNTC; NASB, NIV, NJB, TEV]. The topic is resisting false teaching and teachers
[EBC, EGT, GNC, HNTC, LSA, NCBC, TNTC; NJB], an approved worker [TEV], personal
authentication as an approved and unashamed worker [Herm, TG; NASB, NIV], the character
of the teaching and teachers [ICC], the uselessness of vain dispute [NTC].
DISCOURSE UNIT: 2:14–21 [HNTC, My]. The topic is avoiding false teachers [My], a
summons to avoid false teaching [HNTC].
DISCOURSE UNIT: 2:14–19 [EBC, GNC, MNTC]. The topic is true and false teachers
[EBC], resisting false teachers [GNC], guarding right doctrine [MNTC].
2:14 Reminda (them of) these-things
LEXICON—a. pres. act. impera. of ὑπομιμνῄσκω (LN 29.10) (BAGD 1.b. p. 846): ‘to remind’
[BAGD, HNTC, ICC, LN, NTC; NAB, NASB, NIV, NJB, NRSV, REB, TEV, TNT], ‘to put
in remembrance’ [Lns; KJV], ‘to cause to remember’ [LN]. The present imperative indicates
that it is to be a regular practice of reminding them [EBC, HNTC, Lns, LSA; NAB, NIV,
REB, TNT].
QUESTION—To what does ταῦτα ‘these things’ refer?
1. The pronoun refers to what precedes [Brd, EBC, EGT, El, GNC, Herm, HNTC, My, NTC,
TNTC]. It refers to the profound truths of the faithful saying expressed by the hymn in 2:11–
13 [EGT, El, GNC, HNTC, My, NTC, TNTC]. In the context of false teaching, they must
realize their need of persevering and the terrible consequences of rejecting Christ [GNC]. It
may include the exhortation from 2:8–13 [Alf, NTC], or all the preceding verses 2:1–13
[NTC], and even to all teaching in the preceding part of the epistle [Lns, TNTC]. It refers to
the necessity and recompense of courage and endurance [Brd].
2. It refers particularly to what Timothy had heard from Paul as referred to in 1:13 and 2:2
[ICC, LSA], but also the truths of 2:3–13 [ICC, LSA], especially 2:2, 8 [LSA].
3. The pronoun refers forward to the following exhortation about not arguing over words [TG].
QUESTION—Who is Timothy to remind?
He is to remind the faithful men mentioned in 2:2 [ICC, LSA, NTC], who are teachers [LSA].
Some commentators take this reference more generally to faithful believing people, those
under him to whom he ministers [Alf, Brd, EBC, El, GNC, TG], his people [TEV, TNT], the
church [My], or all the Asian churches [Lns].
charging/warninga (them) beforeb God not to-quarrel-about/with-wordsc for nothing
useful,d
TEXT—Instead of θεοῦ ‘God’, some manuscripts have κυρίου ‘Lord’. ‘God’ is selected by GNT
with a C rating, indicating a considerable degree of doubt. It is also selected by EGT, Herm,
HNTC; all versions except KJV and NRSV. ‘Lord’ is selected by Alf, ICC, NCBC, NTC, TG;
KJV, NRSV.
LEXICON—a. pres. mid. participle of διαμαρτύρομαι (LN 33.223; 33.425) (BAGD 1. p. 186): ‘to
charge’ [BAGD, ICC, NTC; KJV, NAB], ‘to solemnly charge’ [NASB, REB, TNT], ‘to tell’
[NJB], ‘to assert’ [LN], ‘to adjure’ [BAGD, Herm, HNTC], ‘to testify’ [LN], ‘to earnestly
testify’ [Lns], ‘to warn’ [BAGD, LN; NIV, NRSV], ‘to give a solemn warning’ [TEV].
45

b. ἐνώπιον with genitive object (LN 83.33; 90.20) (BAGD 2.b. p. 270): ‘before’ [LN; KJV,
NAB, NIV, NRSV, REB, TNT], ‘in the presence of’ [NTC; NASB, TEV], ‘in the face of’
[Herm], ‘in the name of’ [NJB], ‘in the sight of’ [BAGD, HNTC, LN, Lns], ‘as in the sight
of’ [ICC].
c. pres. act. infin. of λογομαχέω (LN 33.454) (BAGD p. 477): ‘to quarrel about words’ [NIV],
‘to quarrel over words’ [LN], ‘to strive about words’ [KJV], ‘to wrangle about words’
[NASB, NJB, NRSV, TNT], ‘to dispute about words’ [BAGD, Herm, HNTC; NAB, REB],
‘to fight over words’ [TEV], ‘to wage word-battles’ [NTC], ‘to be battling about words’
[Lns], ‘to split hairs’ [BAGD]. It is also translated ‘to be word-warriors, constantly arguing
and wrangling with words’ [ICC].
d. χρήσιμος (LN 65.30) (BAGD p. 885): ‘useful’ [BAGD, LN; TNT], ‘beneficial’ [BAGD].
The phrase ‘for nothing useful’ is translated ‘useless’ [NTC], ‘this serves no useful purpose’
[TNT], ‘this/it does no good’ [NAB, REB, TEV], ‘it is of no value’ [NIV], ‘it is of no use’
[LN], ‘it is not helpful’ [LN], ‘it does not help’ [LN], ‘no good comes of it’ [HNTC], ‘which
are useful for nothing’ [Herm], ‘which is useless’ [NASB], ‘which does no good’ [NRSV],
‘for no useful result’ [Lns], ‘to no profit’ [KJV], not explicit [ICC; NJB].
QUESTION—What is meant by διαμαρτυρόμενος ‘charging/warning’?
1. It means to charge them not to fight about words [Alf, Brd, EGT, El, Herm, HNTC, ICC,
LSA, MNTC, My, TNTC; KJV, NAB, NASB, NJB, REB, TNT]. It means to adjure [EGT,
Herm, HNTC, MNTC, My]. The phrase ‘to charge before God’ has the same meaning as the
identical phrase in 1 Tim. 5:21 [Brd, EGT, El]. Though it is a participle, it has the nature of a
command since it depends on the imperative verb ‘remind them’ [LSA].
2. It means to warn them not to fight about words [EBC, GNC, NTC, TG; KJV, NIV, TEV]. A
charge in the presence of the Lord is a warning [NTC]. The Lord is a witness [TG]. It is a
warning that they will be called into account by God [GNC]. Or he is to warn them that it is
only a waste of time [EBC].
QUESTION—What is the significance of the phrase ‘before the Lord’?
It indicates the seriousness of the charge or warning Timothy is to give them [TNTC]. The
hearers are to realize that they are liable to be called to account by God himself [GNC],
having been charged in the presence of God [NTC, TNTC], with Timothy calling on God as
his witness [TG]. This alludes to the final judgment when we shall all stand before God; cf. 1
Tim. 5:21; 2 Tim. 4:1 [HNTC, ICC].
QUESTION—What is meant by λογομαχεῖν ‘to quarrel about/with words’?
1. It means to quarrel about words [EBC, EGT, El, Herm, HNTC, Lns, LSA, MNTC, NCBC,
NTC, TG; all versions]. They dispute about words without regard to the meaning they are
meant to convey [NCBC]. It is disputes about abstract, speculative matters [MNTC]. It is the
kind of theological discussion that is verbal, not dealing with the realities of the Christian
religion [HNTC]. It pertains to the myths and genealogies mentioned in 1 Tim. 1:3–4 and to
the profane and old wives’ tales mentioned in 1 Tim. 4:7 [NTC].
2. It means to quarrel with words [Brd]. It means that they are not to get into controversy [Alf,
Brd, ICC].
QUESTION—What does the phrase ‘for nothing useful’ modify?
It modifies the preceding clause ‘don’t quarrel about words’, being in apposition to it [Alf,
Brd, El, Herm, My]. It indicates result [Brd, EGT, ICC, Lns, My]. To fight about words is
profitless, [Brd, HNTC], of no value [EBC], purposeless [Alf, GNC], useless [El, Herm, ICC,
Lns, LSA, My, NCBC, NTC, TNTC], and does no good [MNTC, TG].
fora (the) ruinb of-the (ones) hearing.c
LEXICON—a. ἐπί with dative object (LN 89.60) (BAGD II.1.b.ε. p. 287): ‘for’ [BAGD, Lns], ‘to’
[KJV]. It is also translated ‘(and) can be (the ruin)’ [NAB], ‘(and) leads to’ [NASB, TNT], ‘to
bring (ruin)’ [Herm], ‘all this ever achieves’ [NJB], ‘(and/but) only ruins’ [NIV, NRSV, REB,
46

TEV], ‘it only demoralizes’ [HNTC], ‘as if they wished to (ruin)’ [ICC], ‘which upsets’
[NTC].
b. καταστροφή (LN 20.17) (BAGD p. 419): ‘ruin’ [BAGD, Herm, LN; NAB, NASB, TNT],
‘destruction’ [BAGD; NJB]. It is also translated as a verb: ‘to ruin’ [ICC; NIV, NRSV, REB,
TEV], ‘to cause harm’ [LN], ‘to cause ruin’ [LN], ‘to upset’ [Lns, NTC], ‘to demoralize’
[HNTC], ‘to subvert’ [KJV].
c. pres. act. participle of ἀκούω (LN 24.52; 33.212): ‘to hear’ [LN]. The phrase ‘the ones
hearing’ is translated ‘those hearing’ [Lns], ‘the hearers’ [Herm, ICC; KJV, NASB, TNT],
‘the listeners’ [HNTC, NTC], ‘those who listen’ [NAB, NIV, NJB, REB], ‘the people who
listen’ [TEV], ‘those who are listening’ [NRSV].
QUESTION—What relationship is indicated by ἐπί ‘for’?
It indicates the result of quarreling about words which are of no use [Brd, EGT, El, ICC, Lns,
My, NTC]. It may be used ironically as purpose [ICC]. It is the result of quarreling and also
the grounds for the command not to quarrel [LSA].
QUESTION—In what way does it ruin the listeners?
This word refers to the opposite of building them up (as in 2 Cor. 13:10) [Alf, Brd, El,
MNTC, My, TNTC]. Quarreling about words demoralizes the listeners [TNTC]. It upsets
them [Lns, NTC]. It hurts their faith, causing spiritual damage [TG]. It ruins their faith [ICC].
It destroys their faith by weakening its foundations [MNTC]. It brings catastrophe to them
[EBC].
2:15 Be-diligenta to-present/showb yourself approvedc to-God,
LEXICON—a. aorist act. impera. of σπουδάζω (LN 68.63) (BAGD 2. p. 763): ‘to be diligent’ [Lns;
NASB], ‘to do one’s best’ [HNTC, LN; NIV, NRSV, TEV, TNT], ‘to do one’s utmost’
[NTC], ‘to work hard’ [LN], ‘to try hard’ [NAB, REB], ‘to make every effort’ [BAGD; NJB],
‘to take all pains’ [ICC], ‘to be zealous’ [BAGD], ‘to endeavor’ [LN], ‘to study’ [KJV].
b. aorist act. infin. of παρίστημι (LN 72.4) (BAGD 1.c. p. 628): ‘to present’ [BAGD, Herm,
ICC, Lns, NTC; NASB, NIV, NJB, NRSV, TNT], ‘to win (full approval)’ [TEV], ‘to show’
[HNTC; KJV, REB], ‘to make oneself (worthy)’ [BAGD; NAB].
c. δόκιμος (LN 30.115) (BAGD 1. p. 203): ‘approved’ [NTC; KJV, NASB, NIV, NRSV,
TNT], ‘proven’ [Herm; NJB], ‘worthy of approval’ [HNTC; NAB, REB], ‘(win) full
approval’ [TEV]. ‘tested’ [Lns], ‘as one who can stand his test’ [ICC], ‘considered good,
regarded as worthy’ [LN].
QUESTION—What is meant by παραστῆσαι ‘to present/show’?
1. It means to present himself before God as one who is approved by him [Alf, EGT, Herm,
HNTC, ICC, Lns, LSA, MNTC, My, NTC, TG; NASB, NIV, NJB, NRSV, TNT]. Timothy is
to submit his work to God for his approval [TNTC]. He is to let God see that he is a good
workman [MNTC]. He is observed by God and is accountable to him [LSA]. He is to win
God’s approval [TG; TEV]. He presents himself before God’s bar of judgment [NTC].
Another view is that he is to present himself for service [ICC, My].
2. It means to show that he is approved by God [KJV, REB]. Timothy is to show that he is
worthy of God’s approval [REB].
QUESTION—What is meant by δόκιμος ‘approved’?
It includes both testing and approbation [GNC, HNTC, Lns, NTC, TNTC]. It means to be
tested by some trial or examination and found to have successfully stood the test [Alf, El,
ICC, NTC], to be accepted after testing [Lns, TNTC].
(an) unashameda workman,b
LEXICON—a. ἀνεπαίσχυντος (LN 25.192): ‘unashamed, not feeling disgrace’ [LN]. This word is
also translated ‘that needs not to be ashamed’ [Herm; KJV, NASB, NIV], ‘needing not to be
ashamed’ [Lns], ‘having no need to be/feel ashamed’ [HNTC, LN; NJB, NRSV, TNT], ‘who
is not ashamed of his work’ [TEV], ‘who has nothing to be ashamed of’ [NTC], ‘who has no
47

cause to be ashamed’ [NAB], ‘with no cause for shame’ [REB], ‘as one who never will be put
to shame for bad or scamped work’ [ICC].
b. ἐργάτης (LN 42.43) (BAGD 1.b. p. 307): ‘worker’ [Herm, LN; NJB, NRSV, REB, TEV],
‘real worker’ [ICC], ‘workman’ [BAGD, HNTC, Lns, NTC; KJV, NAB, NASB, NIV, TNT].
QUESTION—What is meant by ἀνεπαίσχυντον ‘unashamed’?
1. This has an active sense, ‘to be ashamed’ [GNC, Herm, MNTC, My, NCBC, NTC, TG; all
versions]. He is to be a workman who has no cause to be ashamed of his work [GNC, NCBC;
NAB, TEV], having nothing to be ashamed of [My, NTC]. He does not fear that he will be
ashamed when he hears God’s verdict on his work [NTC]. Positively, it means that he should
be proud of his work [TG].
2. This has a passive sense, ‘to be put to shame’ [Alf, Brd, EGT, El, ICC, Lns]. He would be
put to shame if his work is found to be unworthy [Alf] because of its poor quality [Brd, ICC].
He would be put to shame by God’s disapproval [Lns].
teaching-correctlya the wordb of-(the)-truth.c
LEXICON—a. pres. act. participle of ὀρθοτομέω (LN 33.234) (BAGD p. 580): ‘to teach correctly’
[LN; TEV], ‘to teach rightly’ [Herm, ICC], ‘to teach aright’ [BAGD], ‘to rightly explain’
[NRSV], ‘to rightly divide’ [KJV], ‘to cut straight’ [Lns], ‘to follow a straight course in
preaching’ [NAB], ‘to handle accurately’ [NASB], ‘to rightly handle’ [NTC], ‘to correctly
handle’ [NIV], ‘to dispense in the right way’ [HNTC], ‘to keep (the message of truth) on a
straight path’ [NJB], ‘to go straight to the point in explaining’ [TNT], ‘to keep strictly to (the
true gospel)’ [REB].
b. λόγος (LN 33.260) (BAGD 1.b.β. p. 478): ‘message’ [ICC, LN, NTC; NJB, TEV, TNT],
‘gospel’ [REB], ‘the word’ [Herm, HNTC, Lns; KJV, NASB, NIV, NRSV], ‘preaching’
[NAB].
c. ἀλήθεια (LN 72.2) (BAGD 2.b. p. 36): ‘truth’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions except REB]. It is also translated as an adjective: ‘true (gospel)’ [REB].
QUESTION—What is meant by ὀρθοτομοῦντα ‘teaching correctly’?
Many retain the metaphor of cutting straight: cut the word of truth into its right pattern [Brd],
cut straight the word of truth when presenting it to others [Lns], hold a straight course in the
word of truth [EBC, EGT], lay out straightly and truly the word of truth [El], follow a straight
path in preaching the gospel without being turned aside in vain disputes [HNTC], keep the
word on a straight path [NJB]. Others think that the metaphor was no longer a live one and
this simply meant to do something correctly [GNC, ICC]. Of these, many give a generic
meaning: correctly handle the word of truth [EBC], handle aright or rightly [EGT, NCBC,
NTC, TG], rightly administer [Alf, EGT], manage rightly [Alf], treat truthfully so as not to
falsify [Alf], deal rightly with it so as not to falsify [My], be scrupulously straightforward in
dealing with the word of truth [TNTC]. Others give rather specific meanings: tell correctly the
true message, or possibly interpret correctly [LSA], teach correctly [GNC, TG; TEV],
interpret or apply correctly [TG], rightly teach [Herm, ICC], truly teach and preach [GNC].
QUESTION—How are the two nouns related in the genitive construction ‘word of truth’?
1. This is a genitive of quality, identifying the message as being true [LSA; REB]: the true
word.
2. It may be classified as a genitive of substance [El, Lns; NAB, TEV, TNT]: the word
concerning the Truth. It is ‘the gospel’ [Brd, Herm, HNTC, TG, TNTC; REB], the Christian
message as a whole [HNTC, MNTC].
2:16 But godlessa empty-talkb avoid;c
LEXICON—a. βέβηλος (LN 88.115) (BAGD 1. p. 138): ‘godless’ [Herm, LN; NIV, NJB],
‘irreligious’ [ICC; REB], ‘worldly’ [BAGD, LN; NAB, NASB], ‘profane’ [BAGD, HNTC,
Lns, NTC; KJV, NASB, TEV], ‘of worldly people’ [TNT].
48

b. κενοφωνία (LN 33.376) (BAGD p. 428): ‘empty talk’ [BAGD], ‘foolish talk’ [LN], ‘idle
talk’ [NAB], ‘idle chatter’ [TNT], ‘empty chatter’ [BAGD, NTC; NASB], ‘chatter’ [Herm,
HNTC; NIV, NRSV, REB], ‘vain babblings’ [KJV], ‘profane babblings’ [Lns], ‘frivolous
hair-splittings’ [ICC], ‘foolish discussions’ [TEV], ‘philosophical discussions’ [NJB].
c. pres. mid. impera. of περιΐστημι (LN 13.157) (BAGD 2. p. 647): ‘to avoid’ [BAGD, LN;
NAB, NASB, NIV, NRSV, REB], ‘to shun’ [BAGD, NTC; KJV], ‘to have nothing to do
with’ [NJB, TNT], ‘to keep away from’ [TEV], ‘to keep clear of’ [HNTC], ‘to keep oneself
from doing’ [LN], ‘to flee from’ [Herm], ‘to give a wide berth to’ [ICC], ‘to turn one’s back
on’ [Lns].
QUESTION—What is meant by βεβήλους ‘godless’?
It indicates separation from spiritual, religious, or holy matters and hence is secular [Brd],
profane [Alf, EBC, El, HNTC, Lns, NTC, TG, TNTC; KJV, NRSV, TEV], materialistic
[HNTC, MNTC], having nothing to do with true godliness [GNC], radically separate from
(and opposed to) the holy [HNTC], contributing nothing to religion [ICC], bearing no moral
fruit [El], lacking all relationship or affinity to God [LSA], and worldly [TG]. It also indicates
non-godlikeness: godless [NCBC, TNTC], impious [NCBC], unhallowed [EBC, LSA],
unholy [NTC], not sacred [LSA]. It also means substituting human speculation for divine
revelation [HNTC], contrary to the gospel [TG].
QUESTION—What is meant by κενοφωνίας ‘empty talk’?
This emphatic term, which occurs only here and in 1 Tim. 6:20, characterizes heretical
teaching as empty talk [Brd, EBC, EGT, El, MNTC], empty sounds [EBC, HNTC, Lns],
empty chatter [NTC]; empty utterances which are shallow discussions on useless subjects
[LSA], empty discourses [Alf], foolish discussions [GNC, TG], foolish arguments [GNC],
babblings [EBC, El], vain babblings [TNTC], chatter [HNTC, NCBC, TG], mere chatter
[Herm].
fora tob morec ungodlinessd will-they-increase,e
LEXICON—a. γάρ (LN 89.23): ‘for’ [HNTC, Lns, NTC; KJV, NAB, NASB, NRSV], ‘because’
[Herm; NIV], not explicit [ICC; NJB, REB, TEV, TNT].
b. ἐπί with accusative object (LN 78.51): ‘to’ [NTC; NASB, TNT], ‘unto’ [KJV], not explicit
[NAB, NIV, NJB]. This phrase is translated ‘which only drive people farther away from God’
[TEV].
c. πλείων (LN 78.28): ‘more’ [KJV], ‘more and more’ [Herm, HNTC; NAB, NIV, NRSV],
‘further’ [NASB], ‘further and further’ [NJB], ‘farther’ [Lns; TEV], ‘farther and farther’
[REB] ‘even worse’ [TNT], ‘an increase of’ [NTC], not explicit [ICC].
d. ἀσέβεια (LN 53.10) (BAGD p. 114): ‘ungodliness’ [HNTC, Lns, NTC; KJV, NASB],
‘godlessness’ [BAGD, Herm, LN], ‘irreverence’ [TNT], ‘impiety’ [ICC; NRSV], ‘godless
ways’ [REB]. It is also translated as an adjective: ‘godless’ [NAB], ‘ungodly’ [NIV], or as a
prepositional phrase: ‘away from true religion’ [NJB], ‘away from God’ [TEV].
e. fut. act. indic. of προκόπτω (LN 59.64) (BAGD 2. p. 708): ‘to increase’ [LN; KJV], ‘to
become more’ [NAB, NIV], ‘to make progress’ [Herm], ‘to progress forward’ [Lns], ‘to go
forward’ [ICC], ‘to advance’ [BAGD, HNTC, NTC], ‘to lead’ [NASB, NJB, NRSV], ‘to
drive away’ [TEV], ‘to stray’ [REB], ‘to go on to’ [TNT]. The future tense indicates that
those in the most developed state had not yet appeared [El].
QUESTION—What is the implied subject of the verb ‘they will increase’?
1. It is those who indulge in godless empty talk [Alf, Brd, EBC, EGT, El, GNC, Herm, HNTC,
ICC, Lns, LSA, MNTC, My, NCBC, NTC; NAB, NIV, REB, TNT]: these people will
increase to more ungodliness. These are the people who are referred to by ‘they’ in the next
verse [GNC, Lns, LSA]. They are the false teachers [Alf, Brd, EBC, GNC, MNTC, NTC].
2. The subject is the godless empty talk referred to in the preceding clause [GNC, TG; NASB,
NJB, NRSV, TEV]: this godless and empty talk will increase to more ungodliness.
49

QUESTION—What is meant by προκόψουσιν ‘advance’?
Normally it has a positive sense of changing one’s state for the better by making progress and
in the present context is used in irony [GNC, Herm, HNTC, ICC, MNTC, NTC], paralleling
that used in 2 John 9 where the progressives were those who didn’t adhere to Christian
doctrine [MNTC, NCBC]. So the term as used here in association with the forefronted adverb
of degree [LSA] has several synonymous expressions of increased deterioration: advance to a
worse pitch of impiety [Alf], proceed, progress or advance further in ungodliness [Brd, EBC,
HNTC, Lns, NCBC, NTC, TNTC], make progress on a downward grade [ICC], become even
more ungodly [LSA], progress from one degree of irreligion to another [MNTC], cause
people to be more godless [LN, TG], become even more ungodly [LSA], lead still further into
godlessness [Herm, MNTC, NCBC, TG]. Reciprocally, it may be stated ‘drive people further
away from God’ [TG].
2:17 and their worda likeb gangrenec will-have (a) spread.d
LEXICON—a. λόγος (LN 33.98): ‘word’ [LN, Lns, NTC; KJV], ‘talk’ [HNTC; NASB, NJB,
NRSV], ‘teaching’ [Herm; NIV, TEV, TNT], ‘message’ [ICC, LN]. It is also translated as a
noun phrase: ‘the influence of their talk’ [NAB], ‘the infection of their teaching’ [REB]. This
refers to their false teachings [TG].
b. ὡς (LN 64.12) (BAGD II.2. p. 897): ‘like’ [BAGD, Herm, HNTC, ICC, NTC; all versions
except KJV], ‘as’ [Lns; KJV].
c. γάγγραινα (LN. 23.165) (BAGD p. 149): ‘gangrene’ [BAGD, Herm, HNTC, LN, Lns, NTC;
NASB, NIV, NJB, NRSV, REB], ‘a gangrenous sore’ [TNT], ‘cancer’ [BAGD, ICC, LN],
‘canker’ [KJV], ‘an open sore’ [TEV], ‘ulcer’ [LN], ‘the plague’ [NAB].
d. νομή (LN 84.1) (BAGD 2. p. 541): ‘spread’ [LN], ‘spreading’ [BAGD]. The phrase νομὴν
ἕξει ‘to have a spread’ is translated: ‘to spread’ [BAGD, LN; NAB, NASB, NIV, NJB,
NRSV, REB, TNT], ‘to devour’ [NTC], ‘to eat’ [KJV], ‘to eat its way’ [HNTC], ‘to feed
upon’ [Herm], ‘to have pasture’ [Lns], ‘to eat away’ [ICC; TEV].
QUESTION—What is meant by comparing their word to the spreading of gangrene?
This compares the spread of their teaching with the spread of gangrene [Alf, Brd, EBC, El,
GNC, Herm, HNTC, Lns, LSA, NCBC, TNTC; NASB, NIV, NJB, NRSV, REB, TNT] or
cancer [ICC, LN, My]. The community is compared to a body in which a spreading sore has
begun [MNTC, My]. Their teaching will spread like the spread of gangrene [GNC, Herm]. It
will eat away at the life of the church [GNC]. Their teaching spreads further into the church
and corrupts others [ICC, TG]. Their message will harm others as gangrene harms the body
[LSA]. Their teaching finds a ‘grazing ground’ as easily as a gangrene spreads in a body
[TNTC]. Like cancer eats away healthy tissue and aggravates the person’s condition, so their
heresy will affect an ever increasing part of the church members and tend to destroy the
organism of the church [NTC].
Of-whoma are Hymenaeus and Philetus,
LEXICON—a. ὧν gen. pl. of ὅς (LN 92.27): ‘of whom (is)’ [KJV], ‘to whom (belong)’ [Lns], ‘to
that class (belongs)’ [ICC], ‘among them (are)’ [Herm, HNTC, NTC; NASB, NIV, NRSV,
TNT], ‘such (are)’ [REB]. It is also restructured and rendered as a clause: ‘This is the case
with’ [NAB], or is imbedded in an explanatory clause: ‘Two men who have taught such (are)’
[TEV], or an expanded adverbial prepositional phrase: ‘as in the case of’ [NJB].
QUESTION—What relation did these two men have with the church?
They were, or had been, members of the church at Ephesus where Timothy was in charge (cf.
1 Tim. 1:3) [Alf, El, GNC, HNTC, MNTC, NCBC, NTC]. They were possibly Jews and
perhaps even Sadducees [El], and were opponents of Paul [Alf, NCBC], spreading heretical
error [Alf, El, MNTC, NTC]. They are included among the ones mentioned in 2:16 [LSA]. Of
the two, Hymenaeus was possibly the leader [HNTC, NTC], and is mentioned in 1 Tim. 1:20
[Brd, EBC, EGT, El, GNC, Herm, HNTC, ICC, Lns, MNTC, My, NCBC, NTC, TG, TNTC].
50

Philetus (whose name means ‘beloved’ [NTC]) is mentioned only here and nothing more is
known of him [Brd, EBC, EGT, El, GNC, HNTC, ICC, Lns, NTC].
2:18 who concerninga the-truthb went-astray,c
LEXICON—a. περί with accusative object (LN 89.6) (BAGD 2.d. p. 645): ‘concerning’ [LN; KJV],
‘as regards’ [Lns; TNT], ‘with regard to’ [BAGD, Herm, LN], ‘about’ [ICC], not explicit
[HNTC, NTC; NAB, NASB, NIV, NJB, NRSV, REB, TEV].
b. ἀλήθεια (LN 72.2): ‘truth’ [Herm, HNTC, ICC, LN, NTC; all versions]. It is also translated
‘the faith’ [Lns].
c. aorist act. indic. of ἀστοχέω (LN 31.68) (BAGD p. 118): ‘to go astray (from)’ [NASB, NJB],
‘to wander away (from)’ [NTC; NIV], ‘to swerve (from)’ [NRSV], ‘to lose one’s way’ [LN],
‘to miss the way’ [TNT], ‘to leave the way (of)’ [TEV], ‘to err’ [KJV], ‘to miss the mark’
[BAGD, Herm, Lns], ‘to miss one’s aim (about)’ [ICC], ‘to shoot wide (of)’ [MNTC], ‘to go
far wide (of)’ [NAB], ‘to be wide (of)’ [REB].
QUESTION—What is meant by τὴν ἀλήθειαν ‘the truth’?
This word is used in an objective sense, meaning the Christian truth and doctrine which is
believed [Lns, NTC]. It is the true message [LSA], the true path [TNTC]. It describes ‘the
faith’ [Brd, EGT, Lns, TG].
sayinga the resurrectionb alreadyc has-happened,d
LEXICON—a. pres. act. participle of λέγω (LN 33.69) (BAGD II.1.e. p. 469): ‘to say’ [Herm,
HNTC, ICC, LN, NTC; KJV, NAB, NASB, NIV, REB, TEV, TNT], ‘to declare’ [BAGD,
Lns], ‘to claim’ [NJB, NRSV].
b. ἀνάστασις (LN 23.93) (BAGD 2.b. p. 60): ‘resurrection’ [BAGD, Herm, HNTC, ICC, LN,
c. ἤδη (LN 67.20): ‘already’ [Herm, HNTC, Lns, NTC; all versions].
d. perf. act. infin. of γίνομαι (LN 13.107): ‘to happen’ [Herm, LN], ‘to occur’ [LN, Lns, NTC],
‘to take place’ [HNTC; NAB, NASB, NIV, NJB, NRSV, REB, TEV, TNT], ‘to be past’
[KJV].
QUESTION—What relationship is indicated by the use of the participle λέγοντες ‘saying’?
1. It explains the previous statement ‘they went astray’ by specifying what the error was [El,
HNTC, LSA; NAB, REB]: they went astray from the truth in saying that the resurrection
already had happened.
2. This tells how they went astray [Lns; NRSV, TEV]: they went astray by saying that the
resurrection already had happened.
QUESTION—How did the heretics think the resurrection had already happened?
They taught that the resurrection was only spiritual, not physical [Brd, EBC, El, Herm, ICC,
NTC, TG, TNTC]. They referred resurrection to receiving spiritual life when one believed
[Brd, EBC, Lns, LSA, NTC]. It was pictured in their baptism [HNTC, ICC, Lns]. It implies
that there will be no future resurrection of the body [LSA]. They equated resurrection to what
Paul taught about our spiritual dying and rising with Christ in Romans 6:1–11 and Colossians
2:20–3:4 [GNC, TG]. Another view is that the knowledge of divine things is the only
“resurrection” people attain to [EGT].
and they-upseta the faithb of-some.
LEXICON—a. pres. act. indic. of ἀνατρέπω (LN 31.72) (BAGD 2. p. 62): ‘to upset’ [BAGD, ICC,
LN, NTC; NAB, NASB, NJB, NRSV, TEV, TNT], ‘to overthrow’ [KJV], ‘overturn’ [Lns],
‘to destroy’ [Herm; NIV], ‘to undermine’ [HNTC; REB].
b. πίστις (LN 31.85) (BAGD 2.d.α. p. 663): ‘faith’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions].
It indicates the result of what they say [LSA; NASB]: they say that the resurrection has
already happened and thus upset the faith of some.
51

QUESTION—In what way was the faith of some upset?
The terms ‘upset’ [ICC, NTC; various versions], ‘disturb the minds of people’ [LSA], and
‘damage’ [TG] are very mild descriptions, but are brought into true focus by ‘cause to believe
wrongly’ [LSA], ‘subvert’ [Brd, EBC, El, Lns], ‘undermine’ [HNTC, MNTC], ‘overturn’
[Alf, GNC, LSA, MNTC], ‘overthrow’ or ‘completely overthrow’ [NTC, TNTC], and
‘destroy’ [EBC, Lns, My, TG]. Their faith was being subverted and destroyed since belief in
the bodily resurrection is the keystone of Christianity, and without it one’s faith is in vain (1
Cor. 15:17) [HNTC, Lns, NTC]. In denying a physical resurrection, Christ’s physical
resurrection was denied and the basis of faith was destroyed [Lns]. Further, since they said
that the body wouldn’t be resurrected because it was evil, they tried to save themselves by
ascetic practices. Since any kind of resurrection was past, the body and its lusts were treated
as unimportant, and this led to moral indifference [GNC, HNTC, Lns, MNTC].
2:19 Howevera the firmb foundationc of God stands,d
LEXICON—a. μέντοι (LN 89.130) (BAGD 2. p. 503): ‘however’ [NJB], ‘nevertheless’ [BAGD,
HNTC, LN, Lns, NTC; KJV, NASB, NIV], ‘but’ [Herm; NAB, NRSV, REB, TEV, TNT],
‘yet’ [ICC].
b. στερεός (LN 79.7) (BAGD 1. p. 766): ‘firm’ [BAGD, Herm, HNTC, LN, NTC; all versions
except KJV, TEV], ‘sure’ [KJV], ‘solid’ [BAGD, LN, Lns; TEV], ‘once for all’ [ICC].
c. θεμέλιος (LN 7.41) (BAGD 2.b. p. 356): ‘foundation’ [BAGD, Herm, HNTC, LN, Lns,
NTC; KJV, NAB, NASB, NIV, NRSV, TEV, TNT], ‘foundation stone’ [ICC; NJB, REB].
d. perf. act. indic. of ἵστημι (LN 13.29) (BAGD II.2.c.α. p. 382): ‘to stand’ [Herm, HNTC, Lns,
NTC; all versions except TEV], ‘to stand firm’ [BAGD], ‘to firmly remain’ [LN], ‘to not be
shaken’ [TEV], ‘to be fixed’ [ICC], ‘to continue steadfastly’ [LN].
QUESTION—What relationship is indicated by μέντοι ‘however’?
It indicates a contrast with the tottering faith and defection of those just mentioned [Alf, Brd,
EGT, El, GNC, HNTC, Lns, MNTC, My, NTC].
QUESTION—How are the nouns related in the genitive construction ὁ θεμέλιος τοῦ θεοῦ ‘the
foundation of God’?
It is part of the figure and means the foundation laid down by God [Alf, El, Lns, TG].
QUESTION—What is meant by this metaphor?
1. The foundation refers to the church [Alf, Brd, EGT, El, HNTC, Lns, MNTC, My, NTC, TG,
TNTC]. The beginning church is the foundation of the building that will gradually be
constructed [My]. The congregation of the faithful believers is considered to be a foundation
of the building referred to in the following verse [Alf]. The figure carries the ideas of
firmness, strength, and solidity [El]. The church will endure [TG]. The church will remain
firm in spite of the aberrations of individual members [Brd]. Its integrity is unaffected by the
defection of those who had seemed to belong to it [EGT].
2. The foundation refers to the true message [LSA]. Faith may rest on the message without
being overturned since that message is the dependable and reliable message from God [LSA].
3. The foundation refers to Christ as referred to in Isa. 8:14; 28:16, Rom. 9:33, 1 Cor. 3:11, and
Eph. 2:20–21 [NCBC]. Despite the threat posed by the false teachers, Christ will not fail
[NCBC].
havinga this inscription:b
LEXICON—a. pres. act. participle of ἔχω (LN 57.1): ‘to have’ [Lns, NTC; KJV, NASB], ‘to bear’
[Herm; NAB, NRSV, REB, TNT], ‘to be sealed’ [NIV], ‘to be (the seal) on it’ [ICC; NJB],
‘to be written on’ [TEV]. It is also translated by a prepositional phrase: ‘with (this seal) on it’
[HNTC].
b. σφραγίς (LN 33.47; 33.483; 33.484) (BAGD 1.c. p. 796): ‘inscription’ [BAGD, ICC, LN;
NAB, NIV, NRSV, REB, TNT], ‘words’ [TEV], ‘seal’ [Herm, HNTC, Lns, NTC; KJV,
NASB, NJB], ‘the mark or impression of a seal’ [BAGD].
52

QUESTION—What relationship is indicated by the use of the participle ἔχων ‘having’?
It indicates the grounds for stating that the foundation stands [Alf, El, LSA].
QUESTION—What is the non-figurative significance of σφραγίς ‘inscription’?
In the figure, this refers to an inscription engraved in the foundation [Alf, Brd, EBC, El, ICC,
LSA, MNTC, My, NTC, TG; NAB, NIV, NRSV, REB, TNT]. The Greek word normally
refers to an impression made by a seal or stamp [LN], and many translate it as ‘seal’ [Brd,
GNC, Herm, HNTC, ICC, Lns, LSA, MNTC, My, NTC; KJV, NASB, NJB]. As a seal, the
inscription has a function. It indicates ownership [Alf, EBC, El, GNC, HNTC, NTC] and the
purpose for the building [Alf, HNTC, MNTC, TG]. It guarantees that it is permanent [Lns,
My], that it is protected [NTC], and certifies that the congregation belongs to God [NTC].
(The) Lord knewa the (ones) being his,
LEXICON—a. aorist act. indic. of γινώσκω (LN 28.1) (BAGD 6.a.β. p. 161): ‘to know’ [BAGD,
Herm, HNTC, ICC, LN, Lns, NTC; all versions]. Although it is in the aorist tense, it is
translated as a present tense by all versions. The aorist denotes the complete result of a past
action [ICC].
QUESTION—What is the significance of this statement?
It is an allusion to the Septuagint wording of Numbers 16:5 where Moses said that God would
discriminate between those who were faithful and those who rebelled with Korah [Brd, EGT,
GNC, Herm, HNTC, LSA, MNTC, My, NCBC, TG, TNTC]. This is placed here to encourage
the faithful members by reminding them that God will discriminate between his loyal and
disloyal servants [HNTC]. God knows which people really belong to him [TG]. God knows
the characters of each and knows who truly believe in him [ICC, MNTC].
and Let-departa from unrighteousnessb every one namingc the name of-the-Lord.
TEXT—Instead of κυρίου ‘Lord’, some manuscripts have Χριστοῦ ‘Christ’. GNT does not
mention this alternative. ‘Christ’ is selected only by KJV.
LEXICON—a. aorist act. impera. of ἀφίστημι, ἀφίσταμαι (LN 15.51) (BAGD 2.b. p. 127): ‘to
depart’ [ICC, LN; KJV], ‘to stand off’ [Lns], ‘to stand aloof’ [NTC], ‘to stay away’ [Herm],
‘to turn away’ [NIV, NRSV, TEV, TNT], ‘to turn his back on’ [HNTC], ‘to abandon’ [NAB],
‘to forsake’ [REB], ‘to abstain’ [BAGD; NASB], ‘to avoid’ [NJB].
b. ἀδικία (LN 88.21) (BAGD 2. p. 18): ‘unrighteousness’ [BAGD, LN, Lns, NTC], ‘evil’
[NAB, NJB, TNT], ‘iniquity’ [ICC; KJV], ‘injustice’ [Herm], ‘wickedness’ [BAGD, HNTC;
NASB, NIV, NRSV, REB], ‘wrongdoing’ [TEV].
c. pres. act. participle of ὀνομάζω (LN 53.62) (BAGD 2. p. 574): part of an idiom ‘to name’
[BAGD, Herm, HNTC, Lns, NTC; KJV, NASB], ‘to profess’ [NAB], ‘to confess’ [NIV], ‘to
call on’ [NJB, NRSV], ‘to take upon his lips’ [REB], ‘to speak’ [TNT]. The idiom ‘to name
the name of the Lord’ is translated ‘to say that one belongs to the Lord’ [LN; TEV], ‘to
worship the Lord’ [ICC], ‘to declare that one is a worshiper of the Lord’ [LN].
QUESTION—What is meant by the phrase ‘naming the name of the Lord’?
This is a Hebraism using a verb and noun form of the same word [LSA], and is an idiomatic
expression [LN]. It indicates that the person is designating Christ as his Lord [Alf, El, LSA,
TG; TEV]. The person embraces the revelation by which the Lord has made himself known
[Lns, NTC]. It means that the person says that he belongs to the Lord [GNC, HNTC, ICC,
LSA, TG]. It means ‘to worship Christ’ [ICC, LN, LSA, TG].
QUESTION—What is the significance of this statement?
This defines who the Lord’s true people are, since they reveal that they belong to him by
forsaking unrighteousness [HNTC]. It is an implied exhortation to abstain from all
unrighteousness in the face of the influence of the heretics [EBC, My].
DISCOURSE UNIT: 2:20–26 [MNTC]. The topic is personal direction.
DISCOURSE UNIT: 2:20–22 [LSA]. The topic is avoiding evil things and being useful by
doing good things.
DISCOURSE UNIT: 2:20–21 [EBC, GNC]. The topic is noble and ignoble vessels.
53

2:20 But/Nowa in a largeb housec there is not only golden and silver vessels/articles,d but
also wooden and earthene (ones),
LEXICON—a. δέ (LN 89.94; 89.124): ‘but’ [NTC; KJV], ‘yet’ [ICC], ‘now’ [Lns; NASB, REB],
‘admittedly’ [HNTC], not explicit [Herm; NAB, NIV, NJB, NRSV, TEV, TNT].
b. μέγας (LN 79.123) (BAGD 1.b. p. 497): ‘large’ [BAGD, Herm, LN, Lns, NTC; all versions
except KJV, REB], ‘big’ [ICC, LN], ‘great’ [BAGD, LN; KJV, REB].
c. οἶκος (LN 7.3): ‘house’ [Herm, HNTC, ICC, LN, Lns, NTC; all versions except NAB],
‘household’ [NAB].
d. σκεῦος (LN 6.118, cf. 6.1) (BAGD 1.b. p. 754): ‘vessel’ [Herm, ICC; KJV, NAB, NASB,
NRSV, TNT], ‘container’ [LN], ‘dish’ [NJB], ‘dishes and bowls’ [TEV], ‘utensils’ [HNTC,
Lns, NTC; REB], ‘articles’ [NIV].
e. ὀστράκινος (LN 2.20) (BAGD p. 587): ‘earthen’ [NTC], ‘earthenware’ [BAGD, ICC, LN,
Lns; NASB, NJB, TNT], ‘of earth’ [KJV], ‘of clay’ [Herm, LN; NAB, NIV, NRSV, TEV].
QUESTION—What relationship is indicated by δέ ‘but, now’?
1. It indicates a contrast [Alf, Brd, EGT, El, HNTC, ICC, LN, My, NTC; KJV]: but. Although
the church is holy [Brd] and unaffected by the disloyalty of some of its members [EGT], yet it
contains different kinds of members. This answers a possible objection to the suitability of the
description of the church in 2:19 [Brd, El].
2. This indicates a new topic [GNC, Lns, LSA]: now. The connector is used to set off
parenthetical matter introducing preliminary thoughts preparatory for the following
imperatives [Lns]. This elaborates on the second part of the inscription in 2:19 [GNC].
QUESTION—To what does ‘the large house’ of the analogy refer?
It refers to the Church [Alf, Brd, EBC, EGT, El, HNTC, ICC, Lns, MNTC, NCBC, NTC, TG,
TNTC]. It is the actual, visible church [Brd, EBC, El, HNTC, Lns, NTC], which is like a
drag-net (Matt. 13:47 ff.) [Alf, El], a field with a mixture of tares and wheat (Matt. 13:24 ff.)
[NTC].
and some fora honorb but others for dishonor.c
LEXICON—a. εἰς with accusative object (LN 89.57) (BAGD 4.d. p. 229): ‘for’ [BAGD, ICC, Lns,
NTC; NAB, NRSV], ‘for the purpose of’ [LN], ‘to’ [KJV, NASB]. It is also translated as a
verb phrase: ‘to be held in (honor)’ [NJB], ‘to be (valued/valuable)’ [REB, TNT], ‘to be for
(noble purposes or special occasions)’ [NIV, TEV, HNTC], ‘to be designated for’ [Herm].
b. τιμή (LN 87.4) (BAGD 2.b. p. 817): ‘honor’ [BAGD, LN, Lns, NTC; KJV, NASB, NJB],
‘honorable use/purposes’ [Herm, HNTC, ICC], ‘distinguished use’ [NAB], ‘noble
purposes/use’ [NIV, NRSV], ‘special occasions’ [TEV], ‘special use’ [LN]. It is also
translated ‘to be valued (or valuable)’ [REB, TNT].
c. ἀτιμία (LN 87.71) (BAGD p. 120): ‘dishonor’ [BAGD, LN, Lns, NTC; KJV, NASB],
‘dishonorable use’ [BAGD], ‘common use’ [NAB], ‘ordinary use’ [NRSV, TEV], ‘mean use’
[ICC], ‘cheap’ [NJB, REB, TNT], ‘ignoble/ignominious purposes/use’ [HNTC; NIV],
‘disreputable use’ [Herm].
QUESTION—What is meant by these qualities?
1. These qualities refer to the use to which the vessels are put [Alf, Brd, El, GNC, Herm,
HNTC, ICC; NAB, NIV]. ‘Honorable’ means the use of vessels at public functions such as
meals, and ‘dishonorable’ means the use of containers for garbage or excrement [GNC].
2. These qualities refer to how the objects are regarded [Lns, My, NTC]. ‘Honorable’ means
that they are prized and will be kept, while ‘dishonorable’ means that they are not prized and
will be discarded [Lns]. Some articles are kept and displayed, while others are thrown out
after serving their purposes [NTC]. They are given honor or shame by the way the owner uses
them [My].
2:21 Thereforea if anyone cleansesb himself from these,
54

LEXICON—a. οὖν (LN 89.50) (BAGD 5. p. 593): ‘therefore’ [BAGD, LN; KJV, NASB], ‘so’ [LN,
NTC], ‘then’ [ICC, LN, Lns], ‘the lesson is that’ [NAB], not explicit [Herm, HNTC; NIV,
NJB, NRSV, REB, TEV, TNT].
b. aorist act. subj. of ἐκκαθαίρω (LN 79.50) (BAGD 2. p. 240): ‘to cleanse’ [BAGD, Herm;
KJV, NAB, NASB, NIV, NRSV, REB, TNT], ‘to effectively cleanse’ [NTC], ‘to make clean’
[TEV], ‘to clean out’ [BAGD, LN], ‘to keep clean’ [HNTC, Lns], ‘to keep quite clear of’
[ICC], ‘to hold aloof from’ [NJB].
QUESTION—What relationship is indicated by οὖν ‘therefore’?
It indicates the application to be drawn from the illustration in 2:20 [Alf, GNC, TG]. There is
an implied exhortation to fulfill the condition [El, TNTC].
QUESTION—To what does τούτων ‘these’ refer and how are they to be cleansed?
1. It refers to the dishonorable vessels mentioned at the end of 2:20 [Alf, Brd, EGT, El, HNTC,
ICC, Lns, LSA, My, TNTC]. They are to keep from being contaminated by the false teachers
[Lns] and separate themselves from their company [EGT, HNTC, ICC, My]. They are to
purge the church of these false teachers [EBC].
2. It refers to the false teachings [GNC, TG]. These are the teachings he has been talking about
[TG].
3. It refers to the evil thoughts and acts that cause men to be dishonorable [MNTC].
he-will-be (a) vessela for honor, having-been-sanctified,b usefulc for-the master,d fore all
goodf workg having-been-prepared.h
LEXICON—a. σκεῦος: ‘vessel’. See this word at 2:20.
b. perf. pass. participle of ἁγιάζω (LN 53.44; 88.26) (BAGD 2. p. 8): ‘to be sanctified’
[BAGD, Herm, Lns, NTC; KJV, NASB], ‘to be dedicated’ [NAB, NJB, NRSV, REB, TEV,
TNT], ‘to be consecrated’ [BAGD, HNTC, LN], ‘to be set apart for service’ [ICC], ‘to be
made holy’ [NIV].
c. εὔχρηστος (LN 65.31) (BAGD p. 329): ‘useful’ [BAGD, Herm, LN; all versions except
KJV, NJB], ‘very useful’ [NTC], ‘serviceable’ [BAGD, HNTC], ‘well serviceable’ [Lns],
‘ready’ [ICC], ‘fit’ [NJB], ‘meet’ [KJV], ‘valuable’ [LN].
d. δεσπότης (LN 57.13) (BAGD p. 176): ‘master’ [BAGD, Herm, LN, Lns, NTC; KJV, NASB,
NIV, NJB], ‘his master’ [LN; TEV, TNT], ‘his Master’s hand’ [ICC], ‘master of the house’
[NAB, REB], ‘owner of the house’ [NRSV], ‘householder’ [HNTC].
e. εἰς with accusative object (LN 89.57): ‘for’ [Herm, HNTC, Lns, NTC; NAB, NASB, NJB,
NRSV, REB, TNT], ‘unto’ [KJV]. It is also translated by an infinitive: ‘to do’ [NIV], or
infinitive phrase: ‘to be used for’ [TEV], or ‘to take part in’ [ICC].
f. ἀγαθός (LN 88.1) (BAGD 1.b.β. p. 3): ‘good’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions except NAB, REB], ‘noble’ [NAB], ‘honorable’ [REB].
g. ἔργον (LN 42.42): ‘work’ [Herm, HNTC, ICC, LN, Lns, NTC; KJV, NASB, NIV, NJB,
NRSV, TNT], ‘service’ [NAB], ‘deed’ [TEV], ‘purpose’ [REB].
h. perf. pass. participle of ἑτοιμάζω (LN 77.3) (BAGD 1. p. 316): ‘to be prepared’ [Herm, ICC,
Lns, NTC; KJV, NASB, NIV], ‘to be ready’ [HNTC; NAB, NJB, NRSV, TEV, TNT], ‘to be
fit’ [REB], ‘to be kept in readiness’ [BAGD].
QUESTION—In what way is a person prepared?
The person has come to a state of readiness to carry out good works [HNTC, ICC, Lns, LSA,
TG, TNTC]. Even though he doesn’t have opportunity to do every good work, he is fit and
ready to do so [EGT, El].
DISCOURSE UNIT: 2:22–26 [EBC, GNC, HNTC, My]. The topic is personal conduct
[HNTC, My], responsibility in the light of false teachers [GNC], the kind and the quarrelsome
[EBC].
2:22 Now/Buta the youthfulb desiresc flee-from,d
55

LEXICON—a. δέ (LN 89.87; 89.124): ‘now’ [Lns; NASB], ‘so’ [HNTC; NAB] ‘also’ [KJV], ‘but’
[ICC, NTC], not explicit [Herm; NIV, NJB, NRSV, REB, TEV, TNT].
b. νεωτερικός (LN 67.155) (BAGD p. 537): ‘youthful’ [BAGD, HNTC, ICC, LN, Lns; KJV,
NAB, NASB, NRSV], ‘of youth’ [Herm, LN, NTC; NIV, NJB, REB, TEV, TNT].
c. ἐπιθυμία (LN 25.20) (BAGD 3. p. 293): ‘desire’ [BAGD, Herm, LN, NTC; TNT], ‘evil
desire’ [NIV], ‘lust’ [Lns; KJV, NASB], ‘passion’ [HNTC; NAB, NJB, NRSV, TEV],
‘wayward passion’ [REB], ‘impulses and passions’ [ICC].
d. pres. act. impera. of φεύγω (LN 13.161) (BAGD 3. p. 856): ‘to flee from’ [BAGD; NASB],
‘to flee’ [Herm, Lns; KJV, NIV], ‘to flee away from’ [NTC], ‘to turn from’ [NAB, REB], ‘to
turn away from’ [NJB], ‘to turn your back on/upon’ [ICC; TNT], ‘to avoid’ [BAGD, HNTC,
LN; TEV], ‘to shun’ [NRSV].
QUESTION—What relationship is indicated by δέ ‘now, but’?
1. It indicates a resumption of 2:15–16 [Herm, HNTC, Lns; NAB, NASB]: now, and. This
resumes the personal note that was suspended for the warning against evil people (2:16–21)
[HNTC]. It specifies what the good works consist of [Lns].
2. It indicates a contrast [Alf, EBC, El, ICC, NTC, TNTC]: but. It contrasts every good work
with youthful desires [El, TNTC].
3. It introduces an exhortation based on 2:21 [LSA].
QUESTION—What is meant by νεωτερικὰς ἐπιθυμίας ‘youthful desires’?
These are wrong, sinful desires [Alf, EBC, El, GNC, Lns, LSA, NTC]. They include sexual
lusts [EGT, El], but are much more [El, GNC, HNTC, My, TG]. They include selfish
ambition [TNTC], impatience [ICC, TNTC], giving in to sudden impulses [GNC, HNTC,
MNTC, NTC], argumentation [GNC, ICC, TNTC], intolerance [HNTC], and self-indulgence
[ICC]. They are traits that yield to novelties, foolish discussions, and arguments [GNC]. They
are everything inconsistent with the following virtues [ICC, NTC].
QUESTION—What is implied about Timothy’s age?
The word νεωτερικάς ‘youthful’ is used by an old man writing to his disciple [Brd]. Actually,
Timothy was in his early thirties [EBC], or almost forty [MNTC], between thirty-seven and
forty [NTC]. According to ancient standards, he was still a young man [HNTC]. The lusts and
passions are those especially characterizing youth, but may be felt by one who is not a youth
in the strictest sense of the term [El].
but/anda pursueb righteousness,c faith,d love,e peacef
LEXICON—a. δέ (LN 89.87; 89.124): ‘but’ [Herm, Lns; KJV], ‘on the other hand’ [LN], ‘and’
[HNTC, NTC; NAB, NASB, NIV, NRSV, REB, TEV, TNT], not explicit [ICC; NJB].
b. pres. act. impera. of διώκω (LN 68.66) (BAGD 4.b. p. 201): ‘to pursue’ [BAGD, Herm, Lns;
NAB, NASB, NIV, NRSV, REB], ‘to run after’ [NTC], ‘to follow’ [KJV], ‘to aim at’
[HNTC], ‘to set one’s face toward’ [ICC], ‘to concentrate on’ [NJB], ‘to strive toward’ [LN],
‘to strive for’ [BAGD; TEV,], ‘to do with effort’ [LN].
c. δικαιοσύνη (LN 88.13) (BAGD 2.b. p. 196): ‘righteousness’ [BAGD, LN, Lns, NTC; KJV,
NIV, NRSV, TEV, TNT], ‘uprightness’ [BAGD, Herm; NJB], ‘justice’ [REB], ‘just dealings
with others’ [ICC], ‘integrity’ [HNTC; NAB, NASB], ‘doing what is right’ [LN].
d. πίστις (LN 31.88; 31.85) (BAGD 2.d.γ. p. 663): ‘faith’ [BAGD, Herm, HNTC, Lns, NTC;
all versions except REB, TNT], ‘integrity’ [REB], ‘faithfulness’ [TNT], ‘loyalty’ [ICC].
e. ἀγάπη (LN 25.43) (BAGD I.1.a. p. 5): ‘love’ [BAGD, Herm, ICC, LN, Lns, NTC; all
versions except KJV], ‘charity’ [HNTC; KJV].
f. εἰρήνη (LN 22.42) (BAGD 1.b. p. 227): ‘peace’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions], ‘tranquility’ [LN], ‘harmony’ [BAGD].
QUESTION—What is meant by δικαιοσύνη ‘righteousness’?
It refers in the widest sense to general conformity to God’s law, i.e., to what is right towards
God and man [Brd, EGT, My, NTC, TNTC]. It is moral rectitude in contrast to ἀδικία
56

‘iniquity’ (2:19) [Alf]. It refers to right conduct [El, GNC, Herm, HNTC], doing what is right
[LSA], or right behavior [Herm, TG].
QUESTION—What is meant by πίστις ‘faith’?
1. It means confidence, belief, and trust in God, Christ, or his doctrines [Alf, EBC, El, Lns,
LSA, My, NTC].
2. It refers to the trait of faithfulness and trustworthiness [EBC, ICC, MNTC, TG; TNT]. This
trait may be in relation to Christ [TG], to other men [ICC], or to both (indefinite) [EBC,
MNTC].
QUESTION—What is meant by εἰρήνη ‘peace’?
It means peace and harmony between people [Alf, BAGD, Brd, EBC, EGT, El, HNTC, ICC,
LSA, My, NTC, TNTC]. It is the absence of contention [El]. It is spiritual concord [El,
HNTC], fellowship and harmony [My].
witha the (ones) calling-onb the Lord out-ofc a pured heart.
LEXICON—a. μετά with genitive object (LN 89.108) (BAGD A.II.3.b. p. 509): ‘with’ [BAGD,
HNTC, ICC, LN, NTC; KJV, NASB], ‘together with’ [LN], ‘along with’ [NAB, NIV,
NRSV], ‘in union with’ [NJB], ‘in company with’ [LN, Lns], ‘together with’ [Herm; REB,
TEV]. It is also translated as an imperative phrase: ‘join the company of’ [TNT].
b. pres. mid. participle of ἐπικαλέω (LN 33.176) (BAGD 2.b. p. 294): ‘to call on/upon’
[BAGD, Herm, HNTC, LN, Lns, NTC; all versions except REB, TEV, TNT], ‘to call out to
for help’ [TEV], ‘to ask for help’ [LN], ‘to invoke’ [TNT], ‘to worship’ [REB]. The phrase
‘the ones calling on the Lord’ is translated ‘to call the Lord their God’ [ICC]. This phrase
refers to prayer [Lns, NCBC] and to worship [NTC; REB]. It is a technical term for
‘Christian’ [EGT, MNTC, My].
c. ἐκ with genitive object (LN 90.16) (BAGD 3.g.γ. p. 235): ‘out of’ [BAGD, HNTC, ICC,
NTC; KJV, NIV], ‘from’ [LN, Lns; NASB, NRSV], ‘with’ [Herm; NJB, TEV], ‘in’ [NAB,
REB, TNT].
d. καθαρός (LN 53.29) (BAGD 3.b. p. 388): ‘pure’ [BAGD, Herm, HNTC, ICC, LN, NTC;
KJV, NAB, NASB, NIV, NJB, NRSV, TEV], ‘in purity’ [NAB], ‘clean’ [Lns], ‘free from sin’
[BAGD]. The phrase ‘out of a pure heart’ is translated ‘in singleness of mind’ [REB],
‘sincerely’ [TNT].
QUESTION—To what does this phrase relate?
1. It relates to the verb δίωκε ‘pursue’ [GNC, Herm, Lns, MNTC, TG; all versions]: seek,
along with those who call on the Lord, to have righteousness, love, and peace. Timothy must
strive for peace as do all those who call on the Lord [GNC].
2. It relates to the word εἰρήνην ‘peace’ [Alf, Brd, EBC, EGT, El, HNTC, ICC, LSA, My,
NTC, TNTC]: seek to have peace with those who call on the Lord. Timothy is to avoid the
company of evil men, but he is to cultivate friendly relations with sincere worshipers [EGT].
He would not seek to maintain peaceful relations with the impure [LSA].
QUESTION—What is meant by ἐκ καθαρᾶς καρδίας ‘out of a pure heart’?
1. It means that they are people who have pure lives, free from sin [El, Lns, LSA, NTC]. It
means the same as ‘sanctified’ in 2:21 [Lns].
2. It means that they are completely sincere in their calling on the Lord [Alf, HNTC, TG; REB,
TNT].
DISCOURSE UNIT: 2:23–26 [LSA]. The topic is a command to refuse foolish questions but
gently instruct opposers of the true message.
2:23 Now/Buta foolishb and ignorantc questioningsd avoid,e
LEXICON—a. δέ (LN 89.87; 89.124): ‘now’ [Lns], ‘and’ [REB], ‘but’ [ICC, NTC; KJV, NASB,
TEV], not explicit [Herm, HNTC; NAB, NIV, NJB, NRSV, TNT].
57

b. μωρός (LN 32.58) (BAGD 2. p. 531): ‘foolish’ [BAGD, Herm, HNTC, ICC, LN, NTC;
KJV, NASB, NIV, NJB, REB, TEV, TNT], ‘senseless’ [NAB], ‘nonsensical’ [LN], ‘stupid’
[BAGD; NRSV], ‘silly’ [Lns].
c. ἀπαίδευτος (LN 27.25) (BAGD p. 79): ‘ignorant’ [LN, NTC; NAB, NASB, TEV],
‘uneducated’ [BAGD, LN, Lns], ‘uninstructed’ [BAGD, Herm], ‘unlearned’ [KJV],
‘undisciplined’ [HNTC; NJB], ‘wild’ [REB], ‘senseless’ [NRSV], ‘stupid’ [NIV, TNT],
‘foolish’ [LN], ‘of untrained minds’ [ICC]. This word is synonymous with the preceding word
μωρός ‘foolish’ [My].
d. ζήτησις (LN 33.440) (BAGD 1., 2. p. 339): ‘questioning’ [Lns], ‘QUESTION’ [KJV],
‘inquiry’ [NTC], ‘discussion’ [ICC], ‘disputation’ [NAB], ‘speculation’ [Herm, HNTC;
NASB, NJB, REB], ‘argument’ [NIV, TEV, TNT], ‘dispute’ [LN], ‘controversy’ [BAGD;
NRSV].
e. pres. mid. impera. of παραιτέομαι (LN 27.60) (BAGD 2.b. p. 616): ‘to avoid’ [BAGD, LN;
KJV, NJB], ‘to not pay attention to’ [LN], ‘to have nothing to do with’ [HNTC; NAB, NIV,
NRSV, REB, TNT], ‘to keep away from’ [TEV], ‘to refuse’ [NASB], ‘to reject’ [BAGD,
Herm, NTC], ‘to persistently avoid’ [ICC], ‘to disdain to be bothered with’ [Lns]. The present
tense means that he must constantly refuse to have anything to do with them [NTC].
1. It indicates a continuation [HNTC, Lns, LSA, MNTC; REB]: now, and. Along with the
warnings of 2:22 it is a further caution [MNTC]. It is a second admonition [NTC], a second
specification [Lns].
2. It indicates a contrast [Alf, ICC, My, NTC; KJV, NASB, TEV]: but. The contrast is with the
preceding positive command [Alf, My].
QUESTION—What is meant by ignorant questionings?
The heretical doctrines generate questions that are either unimportant or insoluble [Brd]. They
arise from misunderstanding the matter in dispute [EGT] and show a lack of elementary
Christian education [Lns]. The questions are the work and mark of ignorant men, those who
have not been properly educated in God’s redemptive truth [NTC].
knowinga that they-causeb quarrels.c
LEXICON—a. perf. act. participle of οἶδα (LN 28.1; 32.4): ‘to know’ [Herm, ICC, Lns, NTC; all
versions], ‘to understand’ [NJB].
b. pres. act. indic. of γεννάω (LN 13.129) (BAGD 3. p. 155): ‘to cause’ [BAGD, LN], ‘to
engender’ [ICC; KJV], ‘to produce’ [BAGD, LN; NASB, NIV], ‘to beget’ [Lns], ‘to breed’
[HNTC, NTC; NAB, NJB, NRSV, TNT], ‘to end up in’ [TEV], ‘to bring forth’ [BAGD], ‘to
give rise to’ [LN; NJB], ‘to create’ [Herm].
c. μάχη (LN 39.23) (BAGD p. 496): ‘quarrel’ [BAGD, Herm, HNTC, NTC; all versions except
KJV], ‘dispute’ [BAGD], ‘fight’ [LN], ‘battle’ [Lns], ‘strife’ [BAGD, ICC; KJV].
QUESTION—What relationship is indicated by the use of the participle εἰδώς ‘knowing’?
1. It indicates the grounds for the preceding command [Herm, HNTC, Lns, LSA; NIV]: avoid
foolish and ignorant questionings since such questions cause quarrels.
2. It indicates the circumstance of the preceding command [My]: avoid foolish and ignorant
questionings as you consider that they cause quarrels.
2:24 And/Buta (a) servantb of-(the) Lord mustc-not quarreld
LEXICON—a. δέ (LN 89.87; 89.124): ‘and’ [ICC, NTC; NAB, NASB, NIV, NJB, NRSV, REB],
‘now’ [Lns], ‘but’ [Herm, HNTC; KJV], not explicit [TEV, TNT].
b. δοῦλος (LN 87.76) (BAGD 4. p. 206): ‘servant’ [Herm, HNTC, NTC; all versions except
NASB], ‘bondservant’ [LN; NASB], ‘slave’ [BAGD, LN, Lns].
c. pres. act. indic. of δεῖ (LN 71.21, 71.34) (BAGD 6. p. 172): ‘must’ [BAGD, ICC, LN, Lns,
NTC; all versions], ‘should’ [Herm, HNTC, LN].
58

d. pres. mid. infin. of μάχομαι (LN 39.23) (BAGD 2. p. 496): ‘to quarrel’ [BAGD, Herm,
NTC; NIV, TEV], ‘to be quarrelsome’ [HNTC; NAB, NASB, NRSV, REB, TNT], ‘to
dispute’ [BAGD], ‘to strive’ [ICC; KJV], ‘to fight’ [BAGD, LN], ‘to be battling’ [Lns], ‘to be
engaged in quarrels’ [NJB].
QUESTION—What relationship is indicated by δέ ‘and, but’?
1. It indicates an additional instruction [EBC, ICC, Lns, NTC; NAB, NASB, NIV, NJB,
NRSV, REB]: and. It gives a third specification [Lns].
2. It indicates contrast [Alf, Brd, GNC, Herm, HNTC, LSA; KJV]: but. Timothy’s actions are
to be in contrast with the quarreling of the false teachers [GNC, HNTC]. Timothy is told what
to avoid in the first, but what to do in the second [LSA].
QUESTION—To whom does ‘servant of the Lord’ refer?
It refers to a minister or Christian leader [Alf, EGT, El, GNC, HNTC, ICC, Lns, MNTC, My,
NCBC, NTC, TG, TNTC]. It reflects the Old Testament passages (e.g., Isa. 42:1–3 and Isa.
53) which speak of the Servant of the Lord [HNTC, ICC]. This is a description that could be
used for all Christians, but here it is especially appropriate for pastors and those with
oversight [Brd, EBC].
buta beb gentlec towardd all, skillful-in-teaching,e patient,f
LEXICON—a. ἀλλά (LN 89.125): ‘but’ [HNTC, Lns, NTC; KJV, NAB, NASB, NJB, NRSV],
‘instead’ [NIV], ‘rather’ [Herm], ‘nay’ [ICC], not explicit [REB, TEV, TNT].
b. pres. act. infin. of εἰμί (LN 13.1): ‘to be’ [NTC; KJV, NASB]. It is also translated with the
obligatory mode from the verb δεῖ of the previous clause: ‘must be’ [Lns; NAB, NJB], ‘he
must be’ [ICC; NIV, REB, TEV, TNT], ‘he should be’ [Herm], not explicit [HNTC; NRSV].
c. ἤπιος (LN 88.61) (BAGD p. 348): ‘gentle’ [BAGD, Herm, LN, Lns, NTC; KJV], ‘kind’
[BAGD; NASB, NIV, NJB, TEV, TNT], ‘kindly’ [HNTC; NAB, NRSV, REB], ‘courteous’
[ICC].
d. πρός with accusative object (LN 90.58) (BAGD III.4.b. p. 710): ‘toward’ [BAGD, Herm,
Lns; NAB, REB, TEV], ‘to’ [BAGD, HNTC, ICC, LN, NTC; NASB, NIV, NJB, NRSV,
TNT], ‘unto’ [KJV], ‘with’ [BAGD, LN].
e. διδακτικός (LN 33.233) (BAGD p. 191): ‘skillful in teaching’ [BAGD, Herm], ‘able to
teach’ [LN; NASB, NIV], ‘qualified to teach’ [NTC], ‘apt to teach’ [Lns; KJV], ‘an apt
teacher’ [NAB, NRSV], ‘a good teacher’ [NJB, REB], ‘a good and patient teacher’ [TEV], ‘a
skilful teacher’ [TNT], ‘an understanding teacher’ [HNTC], ‘skilful to teach’ [ICC]. In
addition to the capability, this term also includes a willingness to do so [EGT, El, My].
f. ἀνεξίκακος (LN 25.170) (BAGD p. 65): ‘patient’ [BAGD, LN, NTC; KJV, NASB, NJB,
TEV], ‘forbearing’ [HNTC; NRSV], ‘tolerant’ [REB, TNT], ‘not resentful’ [NIV], ‘without
resentment’ [Herm], ‘ready to bear with contradictions’ [ICC], ‘putting up with what is bad’
[Lns]. This adjective is also translated as an adverb modifying the teaching verb of the next
clause: ‘patiently’ [NAB].
QUESTION—In what sense is he to be patient?
It is a general character quality relating to any servant of the Lord, and refers to being patient
when wronged [Alf, El], being forbearing [Brd, El, TG], or tolerant [GNC]. It is being ready
to put up with evil or wrong treatment and hence he is patient under injuries [MNTC, NTC],
holding up under evil [NTC], and tried by persecution [ICC]. It relates to one’s reactions to
the opponents mentioned in v. 24 and has the sense of bearing evil without resentment [EBC,
LSA], being submissive, patient, or forbearing with those who oppose him [EGT, My,
TNTC], so that he can correct his opponent [EGT].
2:25 witha gentlenessb instructingc the (ones) opposing,d
LEXICON—a. ἐν with dative object (LN 89.84): ‘with’ [HNTC, LN, NTC; NASB, NRSV], ‘in’
[Herm, ICC, Lns; KJV]. The phrase ‘with gentleness’ is translated ‘gently’ [NAB, NIV], ‘be
gentle’ [LN; NJB, REB, TEV, TNT], ‘speaking in a gentle tone’ [ICC].
59

b. πραΰτης (LN 88.59) (BAGD p. 699): ‘gentleness’ [BAGD, Herm, HNTC, LN; NASB,
NRSV], ‘meekness’ [BAGD, LN, Lns; KJV], ‘mildness’ [NTC].
c. pres. act. participle of παιδεύω (LN 36.10) (BAGD 2.a. p. 603): ‘to instruct’ [Herm; KJV,
NIV], ‘to give guidance’ [BAGD], ‘to correct’ [BAGD, HNTC, NTC; NAB, NASB, NJB,
NRSV, TEV, TNT], ‘to discipline’ [LN; REB], ‘to educate’ [Lns], ‘to train someone’s mind’
[ICC].
d. pres. mid. participle of ἀντιδιατίθημι (LN 39.1) (BAGD p. 74): ‘to oppose’ [BAGD, LN].
The phrase τοὺς ἀντιδιατιθεμένους ‘the ones opposing’ is translated ‘those who are in
opposition’ [NASB], ‘those who oppose him’ [NIV, REB], ‘people who oppose him’ [NJB],
‘opponents’ [ICC, NTC; NRSV], ‘his opponents’ [Herm, HNTC; TEV, TNT], ‘those who
contradict him’ [NAB], ‘those placing themselves in opposition’ [Lns], ‘those that oppose
themselves’ [KJV], ‘those who oppose the true message’ [LSA].
if-perhapsa God may-giveb them repentancec tod acknowledgmente of-truth,f
LEXICON—a. μήποτε (LN 71.18) (BAGD 3.b.β. p. 519): ‘if perhaps’ [Lns; NASB], ‘if
peradventure’ [KJV], ‘whether perhaps’ [BAGD, LN], ‘but perhaps’ [TNT], ‘perhaps’
[NRSV], ‘that perhaps’ [Herm], ‘in case’ [HNTC], ‘in the hope that’ [NTC; NAB, NIV,
NJB], ‘for it may be that’ [TEV], ‘then’ [REB].
b. aorist act. opt. of δίδωμι (LN 13.142) (BAGD p. 192): ‘to give’ [BAGD, ICC; KJV, NJB],
‘to give the opportunity’ [TEV], ‘to grant’ [BAGD, Herm, HNTC, LN, NTC; NASB, NIV,
NRSV, REB], ‘to allow’ [LN], ‘to enable’ [NAB], ‘to help’ [TNT], ‘to get to give’ [Lns].
c. μετάνοια (LN 41.52) (BAGD p. 512): ‘repentance’ [BAGD, Herm, LN; KJV, NASB, NIV],
‘a change of mind or heart or attitude’ [HNTC, ICC, Lns; NJB, REB], ‘conversion’ [NTC]. It
is also translated as a verb: ‘to repent’ [NAB, NRSV, TEV, TNT].
d. εἰς with accusative object (LN 89.48; 89.57): ‘to’ [KJV], ‘for’ [Herm, Lns], ‘leading to’
[HNTC, NTC; NASB, NIV, REB], ‘come (to know)’ [ICC; NRSV, TEV], ‘so that (they
recognize)’ [NJB], not explicit [NAB, TNT].
e. ἐπίγνωσις (LN 28.18; 28.2) (BAGD p. 291): ‘acknowledgment’ [HNTC, NTC; KJV],
‘knowledge’ [BAGD, ICC; NASB, NIV], ‘recognition’ [Herm], ‘realization’ [Lns]. This is
also translated as a verb: ‘to know’ [NAB, NRSV, TEV, TNT], ‘to recognize’ [NJB, REB].
f. ἀλήθεια (LN 72.2) (BAGD 2.b. p. 36): ‘truth’ [Herm, HNTC, ICC, Lns, NTC; all versions].
QUESTION—What is the function of the word μήποτε ‘if perhaps’?
It is a subordinating conjunction indicating uncertainty to introduce the purpose for
instructing opposers [LSA]. He is to instruct them in the hope that this will happen [EBC, El].
QUESTION—In what sense does God give repentance?
1. Repentance is made possible by God [Herm, LSA, TG]. The term ‘give/grant repentance’ is
Judaistic in origin, is common in other writings, and used without an implication that
repentance is necessarily a gift [Herm]. ‘Give’ is here used figuratively in the sense of ‘cause’
or ‘enable’ [LSA], ‘make possible’, or ‘allow’ [TG].
2. ‘Repentance’ is a gift of God [GNC, My, TNTC], not that he ever withholds it but men so
frequently refuse it [Lns]. It is wholly the working of God’s power by His grace within us
[HNTC, MNTC], giving the capacity to repent [TG] and causing a change of heart [EBC, El],
a change of view or outlook [NTC], of attitude [HNTC], and mind [MNTC, TNTC]. It is a
turning to God from apostate evils [El, My, NCBC], a returning to the truth [Herm]. False
doctrine, when believed, gives a moral twist and faulty practice, hence the need for repentance
[Alf, EGT]. It is a change of the mind so as to recognize the truth, since the mind was
previously ensnared by error [TNTC].
QUESTION—What relationship is indicated by εἰς ‘to’?

opt. optative
60

1. It indicates the purpose for giving them repentance [Alf, GNC, Lns, My]: God may give
them repentance in order that they acknowledge the truth.
2. It indicates the result of repentance [EBC, EGT, HNTC, LSA, NTC, TNTC]: God may give
them repentance that causes them to acknowledge the truth.
3. It clarifies by amplification the term ‘repentance’ [Lns].
2:26 and they-may-come-to-their-sensesa fromb the devil’sc snare,d
LEXICON—a. aorist act. subj. of ἀνανήφω (LN 30.27) (BAGD p. 58): ‘to come to one’s senses’
[BAGD,; NASB, NIV, NJB, REB, TEV], ‘to come back to one’s senses’ [LN], ‘to return to
one’s senses’ [HNTC], ‘to return to one’s right senses’ [LN], ‘to come back to one’s sober
senses’ [ICC], ‘to return to soberness’ [NTC], ‘to come back to soberness’ [Lns], ‘to recover
one’s self’ [KJV]. The man who accepts the truth has returned to his right mind [MNTC].
b. ἐκ with genitive object (LN 84.4) (BAGD 1.d. p. 234): ‘from’ [BAGD, Herm, HNTC, ICC,
LN; NASB, NIV, NRSV, REB, TEV, TNT], ‘out of’ [LN, Lns, NTC; KJV], not explicit
[NAB, NJB].
c. διάβολος (LN 12.34) (BAGD 2. 182): ‘devil’ [BAGD, Herm, HNTC, ICC, Lns, NTC; all
versions], ‘Devil’ [LN; TEV].
d. παγίς (LN 6.23; 37.15) (BAGD 2. p. 602): ‘snare’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; KJV, NASB, NRSV, REB, TNT], ‘trap’ [LN; NAB, NIV, NJB, TEV].
QUESTION—To what does the prepositional phrase ‘from the devil’s snare’ relate?
It relates to an implied event: ‘to escape’ [BAGD, El, GNC, HNTC; NASB, NJB, REB,
TEV], ‘to get away’ [TNT].
QUESTION—What is meant by ‘the devil’s snare’?
The genitive construction means the snare that is set by the devil to catch others [Alf, Brd,
ICC, LSA, NTC]. Some commentators believe that there is a mixing of metaphors: ‘returning
to soberness’ and ‘getting out of a snare’ [El, HNTC]. Others admit that it is mixed, but
consider it to be meaningful [NCBC]. Still others say there is no confusion of metaphor [Alf,
Lns]. The figure of a snare or trap means to be entangled in false teachings [GNC], to accept
false doctrines [MNTC], which becloud men’s wits [My], benumb their consciences and
paralyze their wills [TNTC]. Men are misled [Lns], deceived [LSA], deluded [MNTC], and
captivated [HNTC], in their minds [TNTC]. They are put into a state of moral and spiritual
intoxication [Alf]. Being ensnared in false teachings causes them to stumble and fall into sin
[Herm], and they become disgraced by their improper lives [TG]. They are defeated by the
devil [TG], and under his power [NTC], doing his will [HNTC, NTC].
having-been-captureda byb him forc the willd of-that (one).
LEXICON—a. perf. pass. participle of ζωγρέω (LN 37.1) (BAGD p. 340): ‘to be taken captive’
[NTC; KJV, NAB, NIV], ‘to be held captive’ [BAGD; NASB], ‘to be made captive and
subject’ [NJB], ‘to be made captive in subjection’ [HNTC], ‘to be controlled’ [LN], ‘to be
trapped and held’ [REB], ‘to be captured’ [Herm; NRSV], ‘to be caught alive’ [Lns; TNT],
‘to caught and made to obey’ [TEV].
b. ὑπό with genitive object (LN 90.1): ‘by’ [Herm, HNTC, LN, Lns, NTC; KJV, NAB, NASB,
NRSV], not explicit [ICC; NIV, NJB, REB, TEV, TNT].
c. εἰς with accusative object (LN 89.57): ‘for’ [Lns], ‘for the purpose of’ [LN], ‘to do’ [Herm,
ICC, NTC; NAB, NASB, NIV, NRSV], ‘at’ [KJV, REB], ‘to’ [HNTC; NJB], not explicit
[TEV, TNT].
d. θέλημα (LN 25.2; 30.59) (BAGD 1.c.β. p. 354): ‘will’ [BAGD, Herm, HNTC, ICC, LN,
Lns, NTC; all versions except TNT], ‘whatever he wants’ [TNT].
QUESTION—To whom do the pronouns αὐτοῦ ‘him’ (the actor of the verb ‘to capture’), and
ἐκείνου ‘that one’ (who exercises his will) refer?
61

1. The actor of the verb ‘catch’ is the devil, and this action is done to accomplish the devil’s
will [EBC, GNC, Herm, HNTC, LSA, My, NCBC, NTC, TNTC; NIV, NJB, NRSV, REB,
TEV, TNT]: having been captured by the devil to do the devil’s will.
2. The actor of the verb ‘catch’ is the devil, and this is done according to God’s will [Alf, Brd,
MNTC]. Taking people captive can take place only as far as God permits [Alf]. They are
caught by the devil to do God’s will [Brd]. Those who have been captured by the devil may
recover themselves out of his snare so as to serve God’s will [EGT].
3. The actor of the verb ‘catch’ is the ‘servant of the Lord’ (2:24), and this is done for the
Lord’s will [ICC]: having been captured by the servant of the Lord to do the Lord’s will.
4. The actor of the verb ‘catch’ is God who captivates men to do his will [Lns]: having been
captured by God to do God’s will.

DISCOURSE UNIT: 3:1–17 [NASB, NJB]. The topic is the coming difficult times [NASB],
the dangers of the last days [NJB].
DISCOURSE UNIT: 3:1–9 [Alf, Brd, EBC, GNC, Herm, HNTC, LSA, MNTC, NTC, TG,
TNTC; NAB, NIV, TEV]. The topic is the last days [TEV], characteristics of the last days

Truth Trust, 1957.
62

[EBC], predictions of the last days [TNTC], prediction of a period of moral dissolution
[MNTC], disasters of the last days [HNTC], the corruptions of the future [Brd], godlessness in
the last days [NIV], the rise of enemies [NTC], final indictment of the false teachers [GNC;
NAB], the heretics as the sinners of the last days [Herm].
3:1 Now/Buta this know,b that in (the) lastc days difficultd timese will-come;f
LEXICON—a. δέ: (LN 89.87; 89.124): ‘now’ [Lns], ‘also’ [KJV], ‘but’ [ICC, NTC; NASB, NIV],
‘however’ [HNTC], not explicit [NAB, NJB, NRSV, REB, TEV, TNT].
b. pres. act. impera. of γινώσκω (LN 32.16): ‘to know’ [Herm; KJV, TNT], ‘to understand’
[NTC; NRSV], ‘to realize’ [ICC, Lns; NASB], ‘to not forget’ [NAB], ‘to remember’ [REB,
TEV], ‘to mark’ [NIV], ‘to take note of’ [HNTC], ‘to be quite sure’ [NJB].
c. ἔσχατος (LN 61.13) (BAGD 3.b. p. 314): ‘last’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions except REB], ‘final’ [REB].

1924.
pres. present
act. active
impera. imperative
63

d. χαλεπός (LN 22.29) (BAGD p. 874): ‘difficult’ [BAGD; NASB, NJB, TEV, TNT],
‘troublous’ [LN], ‘troublesome’ [HNTC], ‘perilous’ [KJV], ‘terrible’ [NAB, NIV], ‘grievous’
[Lns, NTC], ‘distressing’ [NRSV], ‘very difficult to face’ [ICC], ‘hard’ [BAGD, Herm], ‘of
turmoil’ [REB].
e. καιρός (LN 67.78) (BAGD 1. p. 394): ‘times’ [BAGD, Herm, HNTC; all versions],
‘seasons’ [Lns, NTC], ‘moments’ [ICC].
f. fut. mid. indic. of ἐνίστημι (LN 13.109) (BAGD 2. p. 266): ‘to come’ [Herm; KJV, NASB,
NRSV], ‘to come about’ [LN], ‘to come upon’ [TNT], ‘to be present’ [Lns], ‘to set in’
[HNTC, NTC], ‘to be’ [ICC; NAB, NIV, NJB, REB, TEV], ‘to be impending’ [BAGD].
1. It indicates a transition to new material [Lns, LSA, NCBC]: now.
2. It indicates contrast [Alf, El, HNTC, ICC, NTC; NASB, NIV]: but. The dark prophetic
announcement is in contrast with the hope just expressed [Alf]. There is a change from the
present to the future [El]. Things are not yet at their worst [ICC].
QUESTION—What time is referred to in the phrase ‘the last days’?
1. It refers to a definite future period immediately preceding the second coming of the Lord
[Alf, Brd, EBC, El, HNTC, ICC, LSA, MNTC, My, TG, TNTC]. It will be the end of the
Christian era [El], just before the consummation of the present age [TNTC], at the end of the
world [TG].
2. It refers to the lengthy era since Christ came and lasts until he comes again [EGT, GNC,
Lns, NTC, TNTC]. This is the age of the fulfillment of the Messianic prophecies and was
ushered in by Christ’s appearance on earth [NTC].
QUESTION—In what way will the times be difficult?
There will be both spiritual and temporal dangers [El, HNTC]. It will be hard to keep to the
path of duty [Brd], difficult to maintain proper conduct [LSA], and difficult, especially for
teachers, to keep the spirit of gentleness, etc. (2:24–26) toward all men [ICC, MNTC]. It will
be difficult to know how to act and confront all the evil [El] and moral corruption [TNTC]. It
will be grievous [EGT, Lns, NTC], hard to endure [EBC, NTC], even painful for Christians
[Lns, NTC], because of all the grief that will come from self-loving, indulgent, materialistic
people manifesting any or many of the nineteen evil characteristics noted in 3:2–5 [Lns, LSA,
MNTC, My, NCBC, NTC, TG]. There will be a new heathendom with a Christian name

fut. future
mid. middle
indic. indicative
Wagnalls, 1890.
64

[My], with vicious men in the church [NCBC], who still claim to be Christian [TG] holding a
supposed form of godliness but rejecting in their lives any transforming power [TNT].
3:2 fora
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm, HNTC, Lns, NTC; KJV, NASB, NRSV], not explicit
[ICC; NAB, NIV, NJB, REB, TEV, TNT].
It indicates the reason why the time will be difficult [Alf, NTC].
QUESTION—Is there any meaningful order, emphasis, or focus in the listing of these nineteen
evil traits?
1. There is no premeditated formal order, design, or logical sequence consistent throughout
from which any practical inference can be deduced [Alf, Brd, EGT, El, GNC, Herm, HNTC,
My, NCBC, NTC, TNTC]. However, the very confusion of the array of terms vividly depicts
the moral anarchy and the people in chaos who are tossed about by their lower passions
[MNTC], as well as pointing out the extensive and varied manifestations of the evil one in
men in the last days [Alf, My]. The total effect of this is what is most important [TG]. The
listing does show various pairs, groups, and sets of terms according to their formal features;
e.g., the words in the two middle groups each begin with the α- negative prefix, but no central
ideas or emphases of such groups can be consistently deciphered [EBC, GNC, Herm, ICC,
Lns, NTC].
2. There is a very decided order in the listing of the evil traits, 3:2–4, displaying a chiasmus in
the Greek language which possibly highlights the basic roots and results of holding heretical
doctrine. It all begins where one sets his affections: the opening two words and the closing
two words are compounds of φιλέω ‘to love’ with negative connotations (as regards
godliness). Then the results, first in character then in action, are highlighted by the center two
sets of terms, all of which have the α- negative prefix. The sets are separated only by the
single term διάβολοι ‘slanderers’ which links the evil people with ὁ διάβολος ‘the devil’
[LSA]. For a full display of all the relations see LSA of 2 Timothy, pp. 84–85.
the mena will-be self-lovers,b money-lovers,c
LEXICON—a. ἄνθρωπος (LN 9.1): ‘man’. The plural form ἄνθρωποι is translated ‘men’ [Herm,
HNTC, ICC, Lns; KJV, NAB, NASB, TNT], ‘people’ [LN, NTC; NIV, NJB, NRSV, REB,
TEV].
b. φίλαυτος (LN 25.39) (BAGD p. 859): ‘self-lover’ [Lns], ‘lover of self’ [LN; KJV, NAB,
NASB, NIV, NRSV], ‘self-loving’ [BAGD, HNTC, NTC], ‘self-centered’ [NJB], ‘selfish’
[BAGD, Herm; TEV]. This word is also translated as a verb phrase: ‘to love nothing but self’
[REB], ‘to love only themselves’ [TNT], ‘to set affections on self’ [ICC]. They are selfish
[Alf].
c. φιλάργυρος (LN 25.108) (BAGD p. 859): ‘money-lover’ [Lns], ‘lover of money’ [NAB,
NASB, NIV, NRSV], ‘money loving’ [HNTC, NTC], ‘fond of money’ [BAGD], ‘loving
wealth’ [LN], ‘lover of riches’ [LN], ‘covetous’ [KJV], ‘avaricious’ [BAGD; NJB], ‘greedy’
[Herm; TEV]. This word is also translated as a verb phrase: ‘to love nothing but money’
[REB], ‘to love only money’ [TNT], ‘to set affections on money’ [ICC].
QUESTION—To whom does οἱ ἄνθρωποι ‘the men’ refer?
1. It is a generic term referring to people in general living in those grievous times [Alf, EGT,
Lns, NTC].
2. It refers to men generally but not as an inclusive totality. The article οἱ indicates generality,
pointing not merely to those addressed by Paul, but to the majority [El], taking the average, or
as a general rule [My], yet not everybody living in those grievous times [TG].
3. It refers to the generality of men of the Christian communities [Brd], people in general who
were professing Christians [LSA], at first indirectly but in 3:4–5 obviously the sectaries in and
about the church [HNTC].
65

boasters,a arrogant,b blasphemers,c
LEXICON—a. ἀλαζών (LN 88.220) (BAGD p. 34): ‘boaster’ [BAGD, Lns, NTC; KJV, NRSV],
‘braggart’ [BAGD, ICC, LN]. This word is also translated as an adjective: ‘boastful’ [Herm,
HNTC; NASB, NIV, NJB, REB, TEV, TNT], ‘proud’ [NAB]. They brag about themselves
[Lns].
b. ὑπερήφανος (LN 88.214) (BAGD p. 841): ‘arrogant’ [BAGD, Herm; NASB, NJB, NRSV,
REB, TNT], ‘haughty’ [BAGD, HNTC, LN, Lns], ‘overbearing’ [ICC, NTC], ‘proud’ [KJV,
NAB, NIV], ‘conceited’ [TEV]. They are overbearing toward others [Lns].
c. βλάσφημος (LN 33.403) (BAGD p. 143): ‘blasphemer’ [BAGD, Herm, LN, Lns, NTC;
KJV], ‘reviler’ [NASB], ‘defamer’ [LN]. This noun is also translated as an adjective:
‘abusive’ [HNTC; NAB, NIV, NRSV, REB, TNT], ‘rude’ [NJB], ‘insulting’ [TEV], ‘quick to
rail at both God and man’ [ICC]. They say bad things about others [LSA] and are abusive to
them [HNTC]. They are slanderous [My]. They rail against both God and men [ICC, Lns,
NTC], using scornful language to insult them [NTC]. Another view is that this is in reference
to their fellow men rather than to God [Brd, TNTC].
disobedienta to-parents, unthankful,b unholy,c
LEXICON—a. ἀπειθής (LN 36.24) (BAGD 1. p. 82): ‘disobedient’ [BAGD, Herm, HNTC, LN, Lns;
all versions except TNT]. It is also translated as a verb phrase: ‘to have no respect for’ [TNT].
b. ἀχάριστος (LN 25.101; 33.353) (BAGD p. 128): ‘unthankful’ [LN, NTC; KJV], ‘ungrateful’
[BAGD, Herm, HNTC, LN, Lns; NAB, NASB, NIV, NJB, NRSV, TEV], ‘devoid of
gratitude’ [REB], ‘with no sense of gratitude to any’ [ICC]. It is also translated as a verb
phrase: ‘to have no gratitude’ [TNT]. They are ungrateful for kindness and benefits they
receive [Lns].
c. ἀνόσιος (LN 53.47) (BAGD 1. p. 72): ‘unholy’ [BAGD, LN, NTC; KJV, NASB, NIV,
NRSV], ‘profane’ [NAB], ‘irreligious’ [NJB, TEV], ‘irreverent’ [HNTC], ‘impious’ [LN,
Lns], ‘devoid of piety’ [REB], ‘godless’ [LN], ‘wicked’ [BAGD, Herm], ‘with no respect for
divine things’ [ICC]. It is also translated as a verb phrase: ‘(to have) no reverence’ [TNT].
3:3 without-natural-affection,a implacable,b
LEXICON—a. ἄστοργος (LN 25.42) (BAGD p. 118): ‘devoid of natural affection’ [Lns; REB],
‘unloving’ [BAGD, HNTC; NASB], ‘inhuman’ [NAB, NRSV], ‘heartless’ [NJB], ‘unfeeling’
[NTC], ‘intolerant’ [Herm], ‘without natural affection’ [KJV], ‘without love’ [NIV], ‘with no
respect for human affections’ [ICC]. This word is also translated as a verb phrase: ‘to be
unkind’ [TEV], ‘to lack human affection’ [LN], ‘to have no natural affection’ [TNT].
b. ἄσπονδος (LN 40.7) (BAGD p. 117): ‘implacable’ [HNTC; NAB, NRSV], ‘implacable in
their hatreds’ [REB], ‘implacable when offended’ [ICC], ‘irreconcilable’ [BAGD, LN;
NASB], ‘intransigent’ [Herm], ‘intractable’ [NJB], ‘merciless’ [TEV], ‘relentless’ [TNT],
‘unforgiving’ [NTC; NIV], ‘held by no truce’ [Lns], ‘trucebreaker’ [KJV].
QUESTION—What is the implied object of ‘affection’?
1. The object would be family members [EBC, LSA], the love between parents and children
[El, My, NTC], without even the natural attachments observed among animals [Lns].
2. It is a broad term, indicating compassion for others [TG], and in the negative is rendered
‘unfeeling, unsympathetic, heartless’ [NTC], ‘unloving’ [GNC, HNTC], ‘unkind’ [GNC].
slanderers,a without-self-control,b fierce,c haters-of-good,d
LEXICON—a. διάβολος (LN 33.397) (BAGD 1. p. 182): ‘slanderer’ [Herm, LN, Lns, NTC; NJB,
NRSV, TEV], ‘false accuser’ [KJV], ‘malicious gossip’ [NASB], ‘scandalmonger’ [REB].
This word is also translated as an adjective: ‘slanderous’ [BAGD, HNTC; NAB, NIV, TNT],
or as an attributive phrase: ‘ready to speak evil of others’ [ICC].
b. ἀκρατής (LN 88.92) (BAGD p. 33): ‘without self-control’ [Herm; NASB, NIV], ‘lacking in
self-control’ [LN], ‘uncontrolled’ [Lns; REB], ‘unrestrained’ [NTC], ‘violent’ [TEV],
‘incontinent’ [KJV], ‘licentious’ [NAB], ‘profligate’ [HNTC; NJB, NRSV], ‘dissolute’
66

[TNT], ‘with no control over their own passions’ [ICC]. Though the word indicates lack of
self-control in a broad sense, it especially refers to lacking control of bodily desires [Brd,
EBC], one’s own drives and impulses [NTC], one’s passions [My], and it means to be
profligate [NCBC, TG], or dissolute [MNTC]. However, it has far more than just sensual
reference and includes lack of control of the tongue, the appetite, and all other aspects of our
life [EGT], intemperateness [El]. It means to be unrestrained, uninhibited [NTC], not
controlling oneself [LSA].
c. ἀνήμερος (LN 20.5) (BAGD p. 66): ‘fierce’ [LN; KJV, NRSV, TEV], ‘violent’ [REB],
‘untamed’ [Lns, NTC], ‘savage’ [BAGD, Herm, HNTC; TNT], ‘brutal’ [BAGD; NAB,
NASB, NIV, NJB], ‘with no human tenderness’ [ICC].
d. ἀφιλάγαθος (LN 25.106): ‘hating the good’ [NAB], ‘hating what is good’ [HNTC], ‘not
loving the good’ [Herm], ‘not loving what is good’ [LN], ‘unloving toward the good’ [NTC],
‘hostile to all goodness’ [REB], ‘with no love for what is good or for those who are good’
[ICC]. This word is also translated as a noun phrase: ‘haters of good’ [NASB, NRSV], ‘not
lovers of the good’ [NIV], ‘no lovers of good’ [NTC], ‘enemies of everything that is good’
[NJB], ‘despisers of those that are good’ [KJV], or as a verb phrase: ‘to hate the good’ [TEV],
‘to hate whatever is good’ [TNT], ‘to not love what is good’ [LN].
3:4 betrayers,a reckless,b having-become-conceited,c pleasure-lovingd rather than God-
loving,e
LEXICON—a. προδότης (LN 37.113) (BAGD p. 704): ‘betrayer’ [BAGD, LN], ‘traitor’ [BAGD,
Herm, Lns, NTC; KJV]. This noun is also translated as an adjective: ‘treacherous’ [HNTC;
NAB, NASB, NIV, NJB, NRSV, TEV, TNT], ‘perfidious’ [REB], or as a verb: ‘to be quite
ready to betray’ [ICC].
b. προπετής (LN 88.98) (BAGD p. 709): ‘reckless’ [BAGD, Herm, HNTC, LN, NTC; NAB,
NASB, NJB, NRSV, TEV, TNT], ‘reckless in speech and action’ [ICC], ‘rash’ [NIV],
‘foolhardy’ [REB], ‘heady’ [KJV], ‘headstrong’ [Lns], ‘thoughtless’ [BAGD], ‘impetuous’
[LN].
c. pres. pass. participle of τυφόω, τυφόομαι (LN 88.218) (BAGD 1. p. 831): ‘to be puffed up’
[BAGD, Herm, Lns], ‘to be demented by pride’ [NJB], ‘to be swollen with pride’ [TEV], ‘to
be swollen with self-importance’ [REB], ‘to be swollen with conceit’ [HNTC; NRSV], ‘to be
blinded with conceit’ [NTC], ‘to be conceited’ [BAGD; NASB, NIV, TNT], ‘to be conceited
and puffed up’ [ICC], ‘to be pompous’ [NAB], ‘to be high-minded’ [KJV].
d. φιλήδονος (LN 25.112) (BAGD p. 859): ‘pleasure-loving’ [BAGD, HNTC, NTC],
‘preferring one’s own pleasure’ [NJB], ‘devoted to pleasure’ [Herm], ‘given over to pleasure’
[BAGD], not explicit [ICC]. This word is also translated as a noun: ‘pleasure lover’ [Lns],
‘lover of pleasure’ [LN; KJV, NAB, NASB, NIV, NRSV], or as a verb: ‘to love pleasures’
[REB, TEV, TNT].
e. φιλόθεος (LN 25.40) (BAGD p. 860): ‘God-loving’ [HNTC, NTC], ‘loving God’ [BAGD,
LN], ‘devout’ [BAGD, Herm], ‘God-lovers’ [Lns], ‘lovers of God’ [KJV, NAB, NASB, NIV,
NRSV].
3:5 havinga (a) formb of-godlinessc but the powerd of-it having-denied.e
LEXICON—a. pres. act. participle of ἔχω (LN 57.1): ‘to have’ [ICC, Lns, NTC; KJV, NIV], ‘to hold
to’ [NASB, NRSV, TEV], ‘to observe’ [TNT], ‘to keep up’ [HNTC; NJB], ‘to preserve’
[REB]. The phrase ‘to have a form of’ is translated ‘to appear to be’ [Herm], ‘to make a
pretense of’ [NAB].
b. μόρφωσις (LN 58.3) (BAGD 2. p. 528): ‘form’ [NTC; KJV, NASB, NIV, TNT], ‘formation’
[Lns], ‘essential features’ [LN], ‘outward appearance’ [NJB], ‘outward form’ [BAGD,
HNTC; NRSV, REB, TEV], ‘all the externals’ [ICC].

pass. passive
67

c. εὐσέβια (LN 53.1; 53.5) (BAGD p. 326): ‘godliness’ [BAGD, LN, Lns; KJV, NASB, NIV,
NRSV], ‘piety’ [LN, NTC], ‘religion’ [BAGD, HNTC, ICC, LN; NAB, NJB, REB, TEV,
TNT]. This noun is also translated as an adjective: ‘religious’ [Herm].
d. δύναμις (LN 76.1) (BAGD 1. p. 207): ‘power’ [BAGD, Herm, HNTC, LN, Lns, NTC; KJV,
NAB, NASB, NIV, NRSV, REB], ‘inner power’ [NJB], ‘real power’ [TEV, TNT], ‘power
over their lives’ [ICC].
e. perf. pass. participle of ἀρνέομαι (LN 34.48) (BAGD 4. p. 108): ‘to deny’ [BAGD, Herm,
HNTC, LN, Lns, NTC; KJV, NASB, NIV, NRSV], ‘to negate’ [NAB], ‘reject’ [NJB, TEV],
‘to reject in their lives’ [TNT], ‘to set at defiance (long ago)’ [ICC], ‘to be a standing denial
of’ [REB].
QUESTION—In what way do they deny the power of godliness?
They did not say that they denied it, since outwardly they appeared to be religious. They did
not have the gospel’s living and renewing influence in their lives [Alf, Brd, HNTC]. They did
not let God empower them to live as Christians should live [LSA]. Their actions indicated that
their religion did not mean anything to them [TG]. They might have thought themselves to be
righteous, but they denied the essential power of godliness since they were engaged in the
ungodly attitudes and practices of the pagan world [GNC]. They didn’t believe that the gospel
had a regenerating force [EGT]. Though their religion made them appear respectable, it didn’t
have an effective power in their lives [TNTC]. This denial may be once for all [NTC], since it
is a perfect tense participle ‘having denied’ [Alf, Lns, NTC]; but also, though completed, has
a continuing force [Lns].
and avoida from these.
LEXICON—a. pres. mid. impera. of ἀποτρέπω, ἀποτρέπομαι (LN 34.41) (BAGD p. 101): ‘to avoid’
[BAGD, Herm, ICC; NASB, NRSV], ‘to keep away from’ [BAGD, LN; NJB, TEV], ‘to turn
away from’ [Lns, NTC; KJV], ‘to stay clear of’ [NAB], ‘to keep clear of’ [HNTC; REB], ‘to
have nothing to do with’ [NIV, TNT].
This word is omitted by most translations [Herm, HNTC; all versions except NASB]. It
coordinates this imperative clause with the imperative clause ‘know this’ in 3:1 [Lns, LSA]. It
shows that these corruptions of the gospel were not only to arise in the future, but were also a
present danger [Brd]. It specifies the particular people to avoid [El].
QUESTION—Does this list of evil-doers include the opponents of 2:25?
1. They are of a different group, since in 2:25 there is hope they might repent if they are gently
dealt with. These in 3:2–5, though having many evil traits common with the opposing
heretics, are far more depraved, and teaching them would be wasted effort [El].
2. They are the same group of evil opponents to whom Timothy is to be kind (2:24) and not
keeping aloof [MNTC]. However, his official attitude is to keep clear of them [Herm, HNTC]
and not to receive such people into the church [MNTC, TNTC].
3:6 Fora fromb these are the (ones) creepingc into the housesd and taking-captivee weak-
womenf loadedg with-sins,h
LEXICON—a. γάρ (LN 89.23): ‘for’ [HNTC, ICC, NTC; KJV, NASB, NRSV], not explicit [Herm,
Lns; NAB, NIV, NJB, REB, TEV, TNT].
b. ἐκ with genitive object (LN 89.3): ‘from’. The phrase ἐκ τούτων ‘from those’ is translated
‘among them’ [Herm; NASB, NRSV, TNT], ‘some of them’ [TEV], ‘from a society like this’
[ICC], ‘out of these circles’ [NTC], ‘of this sort’ [KJV], ‘of the same kind, too’ [NJB], ‘such
as these’ [NAB], ‘to these belong’ [Lns], ‘they are the sort’ [HNTC; REB], ‘they are the kind’
[NIV].

perf. perfect
68

c. pres. act. participle of ἐνδύνω (LN 15.94) (BAGD 1. p. 263): ‘to creep into’ [BAGD, ICC;
KJV], ‘to slip into’ [LN], ‘to sneak into’ [Lns], ‘to worm one’s way into’ [BAGD, HNTC;
NAB, NIV], ‘to insinuate oneself into’ [NJB, REB], ‘to make one’s way into’ [Herm; NRSV,
TNT], ‘to infiltrate’ [NTC], ‘to enter’ [BAGD; NASB], ‘to go into’ [BAGD; TEV].
d. οἰκία (LN 7.3; 10.8): ‘house’ [LN, Lns; KJV, TEV], ‘private house’ [ICC; REB], ‘home’
[NTC; NAB, NIV], ‘private home’ [TNT], ‘household’ [Herm, HNTC, LN; NASB, NRSV],
‘family’ [LN; NJB].
e. pres. act. participle of αἰχμαλωτίζω (LN 37.29) (BAGD 3. p. 27): ‘to take captive’ [ICC,
NTC], ‘to lead captive’ [Lns; KJV], ‘to make captives of’ [NAB], ‘to captivate’ [NASB,
NRSV], ‘to ensnare’ [Herm], ‘to get into their power/clutches’ [HNTC; REB], ‘to get/gain
control over’ [LN; NIV, TEV, TNT], ‘to get influence over’ [NJB], ‘to mislead’ [BAGD], ‘to
deceive’ [BAGD].
f. γυναικάριον (LN 9.35) (BAGD p. 168): ‘weak woman’ [NASB, TEV], ‘weak-willed
woman’ [NIV], ‘weak-minded woman’ [NTC], ‘frivolous woman’ [LN], ‘silly woman’
[HNTC, ICC, Lns; KJV, NAB, NJB, NRSV, REB, TNT], ‘idle woman’ [Herm].
g. perf. pass. participle of σωρεύω, σωρεύομαι (LN 68.76) (BAGD 2. p. 800): ‘to be loaded’
[NTC; NIV], ‘to be laden’ [KJV], ‘to be heaped’ [Lns], ‘to be burdened’ [ICC, LN; NAB,
REB, TEV], ‘to be weighed down’ [HNTC; NASB], ‘to be overwhelmed’ [BAGD, Herm;
NRSV, TNT], ‘to be obsessed’ [NJB], ‘to be given over to’ [LN].
h. ἁμαρτία (LN 88.310, 88.289) (BAGD 1. p. 43): ‘sin’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions].
It indicates the grounds for the preceding command [Alf, Brd, LSA, My, NTC]: avoid such
people, because they capture weak women. This explains why they must be avoided [Brd].
QUESTION—In what way did they creep into houses?
This is a figurative expression meaning that the false teachers used great subtlety to persuade
people to let them enter their homes [LSA] so they could teach their false doctrines and
proselytize [Alf]. The verb is rendered ‘creep into’ [EBC, El, NCBC], ‘sneak into’ [Alf, GNC,
Lns], ‘worm their way into’ [EBC, GNC, HNTC, MNTC, NTC, TNTC], ‘insinuate
themselves into’ [EBC, Lns], ‘infiltrate’ [NTC], and ‘get a foothold’ [MNTC]. This is done
by deceitful and underhanded means [EGT, MNTC, NCBC, TNTC] in order to peddle their
strange doctrines [NTC] and religious propaganda [HNTC]. It is a strong word of censure
against these religious charlatans [GNC].
QUESTION—In what sense did they capture the women?
This is a figurative use of αἰχμαλωτίζω ‘taking captive’ [Brd, El, GNC], ‘take with the spear’
[NTC], ‘take as war captive’ [Lns], ‘make a prisoner of war’ [My]. Here it indicates the
powerful [TNTC], even complete possession of their minds [Alf, LSA, My, TG], thus
‘captivating’ them [NTC] and depriving them of freedom of thought [TNTC]. They were
deceived into believing what they were told [LSA] and followed the false teachers as if
dragged about [Alf]. This concept is also rendered ‘to gain control over them’ [EBC, TG], but
with no sense of physical abuse [TG]. These women have been made deluded converts and
dupes of the proselytizers [Lns].
QUESTION—In what way were these women weak?
They were weak-willed [EBC], weak-minded [NTC], weak-natured [NTC], without any firm
convictions [TG], having fickle minds [TNTC], even being silly [Alf, Brd, EGT, El, GNC,
HNTC, Lns, MNTC, TNTC]. This diminutive term carries with it a contemptuous connotation
[Alf, Brd, EBC, El, Lns, MNTC, My, NCBC, NTC]. It is a scornful pejorative [GNC,
HNTC]. They are spoken of in this contemptuous way because, without good moral
principles, they did not have any real serious purpose in life [MNTC], were easily swayed by
69

spurious doctrines [EBC, TNTC], and became easy prey to the false teachers [GNC, HNTC,
Lns, NTC, TG].
QUESTION—What is meant by σεσωρευμένα ἁμαρτίαις ‘loaded with sins’?
It is the first of three descriptive participles [My, NTC], further characterizing the ‘weak
women’. It has an intensifying force, indicating that they were very wicked [LSA, NTC], to
the extent of being overwhelmed with their sins [EBC, EGT, LSA, TNTC]. This implies one
of the reasons these women were so easily taken in by the false teachers. With burdened
consciences [Alf, EGT, NCBC, TG] from the guilt of past sins [Alf, GNC, ICC, TG], and
possibly still in such sin [Lns], they were quite vulnerable to any false view to ease their
consciences [Alf, Brd]. They were readily giving ear as easy prey [Brd, EBC, HNTC],
dabbling in any new idea to make them feel better [GNC], and continuing in their conduct
unashamed [NTC]. Their heaped-up culmination of guilt at last becomes so unbearable that
they clutch at any solution [TNTC].
being-leda by-variousb desires,c
LEXICON—a. pres. pass. participle of ἄγω (LN 15.210) (BAGD 3. p. 14): ‘to be led’ [BAGD, LN,
Lns], ‘to be led on’ [NASB, TNT], ‘to be led away’ [KJV], ‘to be carried away’ [REB], ‘to be
swayed’ [NTC; NIV, NRSV], ‘to be pulled about’ [HNTC], ‘to be driven’ [Herm; NAB,
TEV], ‘to be at the mercy of’ [ICC], ‘to follow’ [NJB].
b. ποικίλος (LN 58.45) (BAGD 1. p. 683): ‘various’ [NTC; NASB], ‘of various kinds’ [LN],
‘of many kinds’ [NAB], ‘all kinds of’ [Herm, HNTC; NIV, NRSV, REB, TEV, TNT], ‘of
every kind’ [ICC], ‘diversified’ [LN], ‘divers’ [KJV], ‘motley’ [Lns], ‘one (craze) after
another’ [NJB].
c. ἐπιθυμία (LN 25.20) (BAGD 3. p. 293): ‘desire’ [BAGD, Herm, LN; NAB, NRSV, REB,
TEV, TNT], ‘evil desire’ [NIV], ‘lust’ [HNTC, LN, Lns; KJV], ‘impulse’ [NTC; NASB],
‘craze’ [NJB], ‘caprice’ [ICC].
QUESTION—What kind of desires is meant by ἐπιθυμίαις ‘lusts’ in this setting/context?
They are evil desires [EBC, LSA, NTC], or uncontrolled actions of the human spirit [Brd].
These desires are not just sensual [ICC], or fleshly [Alf, Brd], or sexual [Lns]; more probably
they are avid desires for change of teaching, for something new or novel, for a new thrill [Alf,
ICC, MNTC], or selfish desires to appear learned, [ICC, Lns, NTC], or to be in the favor of,
and associated with, the popular teachers [Alf, Lns].
3:7 always learninga and never being-able to-comeb to (a) knowledgec of-truth.d
LEXICON—a. pres. act. participle of μανθάνω (LN 27.12) (BAGD 1. p. 490): ‘to learn’ [BAGD,
HNTC, LN, Lns, NTC; KJV, NAB, NASB, NIV], ‘to seek learning’ [NJB], ‘to try to learn’
[TEV, TNT], ‘to pretend to learn’ [ICC], ‘to study’ [Herm], ‘to be instructed’ [NRSV], ‘to
want to be taught’ [REB].
b. aorist act. infin. of ἔρχομαι (LN 32.17, 27.4): ‘to come’ [Herm, ICC, Lns; KJV, NASB,
NJB, TEV], ‘to reach’ [HNTC; NAB], ‘to arrive’ [NTC; NRSV], ‘to attain’ [REB], ‘to
qualify’ [TNT]. The phrase ‘to come to a knowledge’ is translated ‘to acknowledge’ [NIV],
‘to come to understand’ [LN].
c. ἐπίγνωσις (LN 32.17) (BAGD p. 291): ‘knowledge’ [BAGD, HNTC, ICC; all versions
except NIV, TEV], ‘recognition’ [Herm], ‘realization’ [Lns], ‘acknowledgment’ [NTC]. This
noun is also translated as a verb: ‘to know’ [TEV].
d. ἀλήθεια (LN 72.2) (BAGD 2.b. p. 36): ‘truth’ [BAGD, ICC, LN, Lns, NTC], ‘the truth’
[Herm, HNTC; all versions].
QUESTION—What kind of learning is referred to since it didn’t bring normal results?
It was an intense, morbid curiosity [Brd, El, HNTC, MNTC, My] (rather than a search for
information [TNTC]), without ever focusing their minds on spiritual truth [EGT] to find the

infin. infinitive
70

freedom of the gospel [GNC]. This absorbing curiosity was a love of religious novelty,
anything new, and the sensational [Alf, EGT, El, HNTC, My, TNTC], fostered by the desire
to pose as wise, learned, having inner wisdom, or being well educated [EBC, Lns, My,
NCBC, TNTC].
This indicates a close connection with the preceding clause [LSA], and the semantic
relationship is contraexpectation [El, Herm, ICC, Lns, LSA; NAB, NIV, NJB]: although they
are always learning, they are never able to come to a knowledge of the truth. ‘Never able’ is
not an absolute fact, but a characteristic of this class of women [El].
QUESTION—Why were they not able to learn the truth?
Their inability had its roots in their lack of serious purpose [HNTC], being fickle-minded
[TNTC], and not willing to acknowledge and put away evil [El]. As a result, the real truth is
unappetizing to them [Lns], and they have no piety or right inner life [ICC, My]. This, then,
brings the fruit of warped minds [TNTC], deadening of moral apprehension [Alf], and atrophy
of their power of comprehension [EGT].
QUESTION—To what does ἀληθείας ‘truth’ refer?
This refers to ‘the truth’ [Herm, HNTC; all versions], meaning orthodox belief [NCBC], the
truth revealed in the gospel [MNTC, NTC]. Or it is a more general reference to all that is true
[LSA]. See the discussion of this phrase at 2:25. This whole phrase also occurs in 1 Tim. 2:4.
3:8 Now in-which-mannera Jannes and Jambres opposedb Moses, soc also these opposeb
the truth,d
LEXICON—a. τρόπος (LN 89.83) (BAGD 1. p. 827): ‘manner’ [BAGD, LN], ‘way’ [BAGD, LN].
The phrase ὃν τρόπον ‘in which manner’ is translated ‘in what manner’ [Lns], ‘as’ [KJV,
NRSV, REB, TEV], ‘just as’ [Herm, HNTC, ICC NTC; NAB, NASB, NIV, NJB, TNT].
b. aorist act. indic. of ἀνθίστημι (LN 39.1) (BAGD 1. p. 67): ‘to oppose’ [BAGD, Herm, ICC,
LN, NTC; NAB, NASB], ‘to withstand’ [HNTC, Lns; KJV, NIV, NRSV, REB, TNT], ‘to be
opposed to’ [TEV], ‘to defy’ [NJB], ‘to be hostile toward’ [LN]. See this word at 2:25.
c. οὕτως (LN 61.9) (BAGD 1.a. p. 597): ‘so’ [BAGD, Herm, HNTC, ICC, NTC; all versions],
‘thus’ [Lns], not explicit [ICC].
d. ἀλήθεια: ‘truth’. See this word at 2:25.
QUESTION—Who were Jannes and Jambres?
The names of these two men are not mentioned in the Old Testament. However, Jewish
tradition names them as two of the Egyptian magicians who opposed Moses and Aaron
(Exodus 7:11, 22) [all commentators].
QUESTION—What is the point of comparison between the two magicians and the false
teachers mentioned in 3:6?
The similarity is not in the manner in which they acted, but in the act itself: they opposed the
truth [EGT, My]. The similarity is in the degree of their hostility [EGT], their opposition to
the truth [El, TNTC], the profitless character of their opposition [El, MNTC], and their evil
motives [MNTC]. Both groups opposed God’s servants [Lns, NTC] and hardened the hearts
of others [Lns].
men having-been-corrupteda (in) the mind,b rejectedc in-regard-tod the faith.e
LEXICON—a. perf. pass. participle of καταφθείρω (LN 88.266) (BAGD 2. p. 420): ‘to be corrupted’
[BAGD, Herm; TNT], ‘to be perverted’ [HNTC], ‘to be depraved’ [BAGD,], ‘to be corrupt’
[Lns, NTC], ‘to be completely debased’ [ICC], ‘to not function’ [TEV]. This word is also
translated as an adjective modifying ‘mind’: ‘corrupt’ [KJV, NJB, NRSV], ‘perverted’
[NAB], ‘depraved’ [LN; NASB, NIV], ‘warped’ [REB]. The perfect tense indicates that the
corruption began in the past and extends into the present [Lns].
b. νοῦς (LN 26.14; 30.5) (BAGD 3.a. p. 544): ‘mind’ [Herm, HNTC, Lns, NTC; all versions],
‘intellect’ [ICC], ‘way of thinking’ [BAGD].
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c. ἀδόδκιμος (LN 65.13) (BAGD p. 18): ‘rejected’ [NASB, NIV] ‘unqualified’ [BAGD; TNT],
‘reprobate’ [NTC; KJV], ‘spurious’ [NJB], ‘counterfeit’ [NRSV]. This word is also translated
as a verb: ‘to falsify (the faith)’ [NAB], ‘to disqualify’ [REB], ‘to fail the test’ [HNTC], ‘to
not pass the test’ [Herm], ‘to not stand the test’ [ICC, Lns], ‘to be a failure’ [TEV].
d. περί with accusative object (LN 89.6): ‘in regard to’ [Lns], ‘as regards’ [NASB], ‘as to’
[ICC], ‘with respect to’ [NTC], ‘concerning’ [KJV], ‘as far as (the faith) is concerned’ [NIV],
‘in (the faith)’ [TEV, TNT], not explicit [Herm, HNTC; NAB, NJB, NRSV, REB].
e. πίστις (LN 31.102) (BAGD 2.d.α. p. 663): ‘the faith’ [BAGD, Lns, NTC; KJV, NAB,
NASB, NIV, REB, TEV, TNT], ‘their faith’ [Herm, ICC; NJB], ‘whose faith’ [HNTC], ‘(of
counterfeit) faith’ [NRSV].
QUESTION—What is meant by καταφθείρω ‘to corrupt’?
Their minds have become polluted [El], defiled [NTC], and perverted [HNTC], by letting
ungodly, false, and foolish ideas enter their minds through the deception of the devil or
demons [Lns, LSA, My]. They became devoid of the truth [TNTC]. Hence, not only were
their moral desires, i.e., their willing to do right, destructively corrupted, but their thinking as
well [El, MNTC, My, TG], is also distorted, being given over to a base mind; cf. Rom. 1:28
[NCBC]. They think only of what is bad [LSA]. It is most commonly rendered by a term
indicating the result of being corrupted, that is, depraved [BAGD, Brd, EBC, El, LN, MNTC,
TG, TNTC; NASB, NIV], and shows a type of moral ruin and destruction [LN], a complete
moral depravity [El]. All the correcting restraints to wrong have been put away [TNTC],
leaving them morally blind [TNTC], and lacking moral reasoning ability [Brd].
QUESTION—What is meant by ‘rejected in regard to the faith’?
1. Faith is ‘the faith’, the doctrines that constitute the Christian faith [Alf, Brd, EBC, El, GNC,
Lns, LSA, NTC, TNTC; KJV, NASB, NIV, REB, TEV, TNT]. When tested in regard to the
Christian faith, they are rejected as being unsound in doctrine [EBC, Lns]. They have failed
the test [Alf], and are unapproved [El], and rejected [GNC, NTC; NIV]. Some drop the figure
and say that they were reprobate concerning the faith [Brd, EGT]. They were rejected by God
because they did not believe the true message [LSA]. They could not be trusted to teach the
truth [EBC].
2. Faith is the content of what they personally believe or their act of believing [ICC, MNTC,
NCBC, TG; NJB, NRSV]. The false teachers could not stand the test as to their faith [ICC].
What they believed failed the test [HNTC]. Some drop the figure and say that they had a
corrupted faith [NCBC; NRSV], they were failures as Christians [TG], their faith was
spurious [NJB]. They were useless for any purpose of faith since, not having faith themselves,
they could not produce faith in others [MNTC].
3:9 But (they will) not progressa to more:b
LEXICON—a. fut. act. indic. of προκόπτω (LN 42.18) (BAGD 2. p. 708): ‘to progress’ [BAGD].
The phrase ‘will not progress to more’ is translated ‘not make much progress’ [LN; NRSV],
‘not make further progress’ [Herm; NASB], ‘not proceed farther’ [Lns], ‘proceed no further’
[KJV], ‘not get very far’ [LN, NTC; NAB, NIV, TEV], ‘not be able to get far’ [ICC], ‘not go
much further’ [TNT], ‘get no further’ [HNTC], ‘not go on much longer’ [NJB], ‘not
accomplish much’ [LN], ‘their success will be short-lived’ [REB]. Compare this with the
positive use of the verb, rendered ‘will increase’, in 2 Tim. 2:16 and 3:13.
b. πλεῖον (LN 59.1, 78.28): ‘more’ [BAGD].
QUESTION—What relationship is indicated by ἀλλά ‘but’?
It indicates a contrast between the opposition in 3:8 and its ultimate fate [El]. They will
progress in opposing the true message, yet in the end truth will prevail [LSA].
QUESTION—What is meant by ‘not progressing more’?
1. It refers to the immediate situation in a literal and local sense; the false teachers will not
make any further inroads on true Christianity than what they’ve already made in getting into
homes and persuading some people to believe otherwise [Lns].
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2. It implies a longer and less local view. Though false teachers may go on in their opposition
[LSA], or increase in degradation and ungodliness [EGT, NTC, TNTC] and deceive people
[GNC], as indicated in 2:16–17 and 3:13 [EGT, GNC, My, NCBC, NTC], their apparent
success is really very limited [EGT, TNTC] and won’t continue long [HNTC, LSA, TG;
REB]; their heresy may advance at times, but will not advance without detection and exposure
[El]. The phrase ‘will not progress much further’ also implies that the extension of false
teaching would not make any real or ultimate advance [El], but would later come to an end
[My] and have its ultimate defeat [Alf]. The progress of its proponents only led to their
destruction [NCBC], as imposters are always exposed ultimately [TNTC]. Truth will prevail
and win out [GNC, LSA].
fora their follyb will-be plainc to-all,
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm,, HNTC, ICC, Lns NTC; KJV, NASB, TNT], ‘because’
[NIV, NRSV, TEV], not explicit [NAB, NJB, REB].
b. ἄνοια (LN 32.51) (BAGD p. 70): ‘folly’ [BAGD, Herm, Lns, NTC; KJV, NASB, NIV, NJB,
NRSV], ‘utter folly’ [ICC], ‘lack of understanding’ [LN], ‘stupidity’ [NAB], ‘senselessness’
[HNTC]. It is also translated by a phrase: ‘for the fools they are’ [REB], ‘how stupid they are’
[TEV], ‘how foolish they are’ [TNT].
c. ἔκδηλος (LN 28.59) (BAGD p. 238): ‘plain’ [BAGD, Herm; NRSV], ‘clear’ [NIV], ‘quite
clear’ [ICC], ‘quite evident’ [BAGD], ‘manifest’ [KJV], ‘fully manifest’ [Lns], ‘obvious’
[NTC; NASB, NJB], ‘very obvious’ [LN], ‘plain/exposed (for all) to see’ [HNTC; NAB],
‘recognized’ [REB]. The phrase ‘will be plain to all’ is translated ‘everyone will see’ [TEV,
TNT].
QUESTION—What is meant by ἡ ἄνοια αὐτῶν ‘their folly’?
Folly refers both to the condition of a person and to his resulting actions. The condition is
most commonly indicated as a lack of understanding, judgment, or good sense [Lns, My,
NTC]. This is reflected in various other terms used: mindless, senseless, senselessness, [El,
GNC, HNTC, My, NTC], insensate, unintelligent [Alf, El], stupid, foolish [GNC, LSA, TG],
hollowness [Brd, HNTC], and aberration [MNTC]. People in this condition are led to
pretensions [Brd] and imposture [TNTC], and do things which may be classed as madness
[EBC, MNTC].
asa also the-(folly) of-those came-to-be-(plain).
LEXICON—a. ὡς (LN 64.12): ‘as’ [HNTC, NTC; KJV, NASB], ‘as with/in the case of (those men)’
[NAB, NIV, NRSV], ‘like’ [NJB, REB], ‘(that is) just (what happened)’ [TEV], ‘just as (it
was)’ [Herm], ‘exactly as’ [ICC], ‘even as’ [Lns], not explicit [TNT].
DISCOURSE UNIT: 3:10–4:8 [Herm, NCBC, TG; NIV, TEV] The topic is a summary
exhortation [Herm], last instructions [TEV], Paul’s charge to Timothy [NIV].
DISCOURSE UNIT: 3:10–17 [EBC, GNC, Lns, LSA, NTC, TNTC; NAB]. The topic is
further exhortation [TNTC], exhortation to believe what had been learned [LSA], an appeal to
loyalty and endurance [GNC], Timothy’s faithful stand with Paul in the past [Lns], the
persecution of all Christians [EBC].
DISCOURSE UNIT: 3:10–14 [Brd]. The topic is commendation of Timothy’s loyalty and
encouragement to endure.
3:10 Buta you have-followedb my teaching,c the conduct,d the purposee
LEXICON—a. δέ (LN 89.87; 89.124): ‘but’ [Herm, ICC; KJV, NASB, REB, TEV], ‘however’
[HNTC, Lns, NTC; NIV], ‘though’ [NJB], ‘not so (with you)’ [TNT], ‘now’ [NRSV], not
explicit [NAB].
b. aorist act. indic. of παρακολουθέω (LN 36.32; 27.38) (BAGD 2. p. 619): ‘to follow’ [LN,
Lns, NTC; NASB, NJB], ‘to closely follow’ [HNTC; NAB], ‘to faithfully follow’ [Herm], ‘to
follow with the mind’ [BAGD], ‘to know all about something’ [NIV], ‘to observe’ [NRSV,
REB], ‘to fully know’ [KJV], ‘to conform to’ [LN], ‘to make one’s own’ [BAGD]. This verb
is translated differently to collocate with the various nouns following it: ‘to follow … to know
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all about … to know how’ [TNT], ‘to follow … to observe’ [TEV], ‘to heartily become a
follower … to listen to … to imitate’ [ICC]. The multiplicity of renderings derives not only
from the word’s being rich in connotations and implications [LSA, MNTC, NTC], but also
from the fact that, in the context, Paul uses the word once to relate to nine words in the dative
case plus two modifying clauses; a particular sense of the word is not applicable to all of the
topics named, or even to their basic groupings: teachings, virtues, and events of life [ICC,
NTC].
c. διδασκαλία (LN 33.224; 33.236) (BAGD 2. p. 191): ‘teaching’ [BAGD, Herm, HNTC, ICC,
LN, Lns, NTC; all versions except KJV], ‘doctrine’ [KJV]. It means his doctrine [TNTC],
what he taught about the Christian faith [LSA, TG].
d. ἀγωγή (LN 41.3) (BAGD p. 15): ‘conduct’ [BAGD, Herm, LN, Lns, NTC; NAB, NASB,
NRSV, TEV], ‘way of life’ [BAGD; NIV, NJB, TNT], ‘manner of life’ [HNTC, ICC; KJV,
REB]. It refers to the external expression of his guiding principles [EGT, Herm].
e. πρόθεσις (LN 30.63) (BAGD 2.a. p. 706): ‘purpose’ [BAGD, HNTC, LN, Lns, NTC; KJV,
NASB, NIV, TNT], ‘purpose in life’ [TEV], ‘resolution’ [NAB, REB], ‘resolve’ [BAGD,
Herm], ‘way of thinking’ [BAGD], ‘aims’ [ICC; NJB], ‘aim in life’ [NRSV].
QUESTION—What relationship is indicated by δέ ‘but’?
This indicates a contrast with the false teachers and their heresy in the preceding verses [Alf,
Brd, GNC, Herm, HNTC, ICC, Lns, LSA, MNTC, My, NTC, TG, TNTC; KJV, NASB, REB,
TEV, TNT]. The ‘you’ is emphatic, contrasting Timothy with the false teachers [LSA, TG,
TNTC].
QUESTION—In what way did he follow closely?
1. He followed in mind and understanding [ICC], having carefully noted, watched, observed,
investigated, or studied [MNTC, TNTC], thus being acquainted with [NCBC], and staying
informed [TG], so as to know all about [EBC, LSA] Paul’s teachings, virtues, and incidents in
his life [ICC].
2. He followed Paul’s virtues and life as a pattern, model, or example to imitate or copy [Alf,
HNTC, ICC, NTC]. But they were more than a pattern; they were guidelines for his practical
Christian conduct throughout life [My, NTC].
3. He followed as a disciple [EGT, El, GNC, Lns]. It means to have a close relationship to his
master [GNC, HNTC, Lns], accompanying him as a companion [ICC, MNTC] so as to learn
all that was taught [El]. It is not implied that he copied Paul in all these respects [EGT].
QUESTION—What is meant by πρόθεσις ‘purpose’?
It refers to ‘what he was trying to do’ [LSA], to his own chief aim in life [EGT, NTC, TNTC],
his main purpose or concern in life [TG], his firm resolution [GNC, TNTC], his supreme
spiritual objective of life [El]. It is his guiding purpose and motive on which his mode of life
and work was based [HNTC, My]. To be specific, that aim or purpose could be to have a
single-minded commitment to Christ [GNC], or to engender faith in others [Lns].
the faith/faithfulness,a the patience,b the love,c the endurance,d
LEXICON—a. πίστις (LN 31.85; 31.88) (BAGD 2.d.γ. p. 663): ‘faith’ [BAGD, Herm, HNTC, ICC,
LN, Lns, NTC; all versions except NAB, REB], ‘fidelity’ [NAB], ‘faithfulness’ [REB].
b. μακροθυμία (LN 25.167) (BAGD 1. p. 488): ‘patience’ [BAGD, Herm, HNTC, LN; all
versions except KJV, TNT], ‘longsuffering’ [Lns, NTC; KJV], ‘forbearance’ [ICC; TNT],
‘steadfastness’ [LN], ‘endurance’ [BAGD]. It is patience in respect to trouble and afflictions
of every kind [Brd]. It is patience with respect to people [NTC].
c. ἀγάπη (LN 25.43) (BAGD I.1.a. p. 5): ‘love’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions except KJV, REB], ‘charity’ [KJV], ‘spirit of love’ [REB].
d. ὑπομονή (LN 25.174) (BAGD 1. p. 846): ‘endurance’ [BAGD, LN; NAB, NIV, TEV],
‘perseverance’ [BAGD; NASB, NJB], ‘steadfastness’ [BAGD; NRSV], ‘fortitude’ [BAGD;
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REB], ‘patience’ [BAGD; KJV]. This noun is also translated as a verb: ‘to bear (persecution)’
[TNT]. It is endurance with respect to adverse circumstances [NTC, TNTC].
QUESTION—What is meant by πίστις ‘faith, faithfulness’?
1. It refers to his belief and trust in God [El, GNC, HNTC, Lns, LSA, My, NCBC, NTC,
TNTC; all versions except NAB, REB]: how I believe.
2. It refers to the content of his beliefs [El, TG]: what I believe.
3. It refers to the quality of faithfulness [EBC; NAB, REB]: how I am faithful to the Christian
faith.
3:11 the persecutions,a the sufferings,b which happenedc to-me in Antioch, in Iconium, in
Lystra,
LEXICON—a. διωγμός (LN 39.45) (BAGD p. 201): ‘persecution’ [BAGD, Herm, HNTC, ICC, LN,
b. πάθημα (LN 24.78) (BAGD 1. p. 602): ‘suffering’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions except KJV], ‘affliction’ [KJV].
c. aorist mid. indic. of γίνομαι (LN 13.107): ‘to happen to’ [BAGD, LN, NTC; NASB, NIV,
NRSV, TEV], ‘to befall’ [BAGD, HNTC, ICC], ‘to occur to’ [LN, Lns], ‘to come to’ [KJV,
NJB], ‘to encounter’ [Herm], ‘to go through’ [REB], ‘as I did (bear)’ [TNT], not explicit
[NAB].
QUESTION—How is this verse related to the preceding one?
1. It continues the list of things Timothy has followed [Alf, Herm, HNTC, ICC, Lns, NTC;
KJV, NASB, NIV, NJB, NRSV, TEV, TNT]. After listing expressions of active obedience,
Paul now lists expressions of passive obedience [NTC].
2. It gives the circumstances in which all the nouns in the list in 3:10 were exercised [MNTC;
NAB]: you followed my … patience, love, and endurance through persecution and sufferings.
Paul’s character was tested by these [MNTC].
3. It gives the circumstances in which the last noun in 3:10 was exercised [Brd, GNC, LSA,
My; REB, TNT]: you followed my … patience, love, and my endurance under persecution
and suffering.
QUESTION—What does οἷα ‘which’ refer to?
1. It refers to the preceding word ‘sufferings’ [Alf, El, ICC, LSA, My; NRSV]: my
persecutions, and the sufferings which happened to me.
2. It refers to both ‘persecutions’ and ‘sufferings’ [HNTC, Lns, MNTC, NTC; NAB, NIV,
NJB, REB, TEV]: my persecutions, my sufferings—what kinds of things happened to me.
what persecutions I-endured,a
LEXICON—a. aorist act. indic. of ὑποφέρω (LN 25.175) (BAGD p. 848): ‘to endure’ [BAGD,
Herm, LN; all versions except NAB, TNT], ‘to bear’ [TNT], ‘to have to bear’ [NAB], ‘to bear
up against/under’ [BAGD, ICC, LN, Lns], ‘to put up with’ [HNTC, LN], ‘to undergo’ [NTC].
QUESTION—How is this clause connected to its context?
1. It amplifies the preceding clause by dwelling on the especially dangerous suffering he
endured [HNTC, ICC, Lns]. It specifies more closely what he suffered in those places [Lns].
2. It is an exclamation inserted in the account [TG; NASB, NRSV, TNT]: what persecutions I
endured! He adds this upon thinking about the persecutions in the cities just mentioned [TG].
3. It is the object of an implied verb: you saw what persecution I endured [Alf], you know what
persecutions I endured [NAB].
4. It is a concessive clause joined with the following clause [LSA]: although I suffered such
persecutions, yet the Lord saved me out of them all.
and/yeta out-ofb all (of them) the Lord rescuedc me.
LEXICON—a. καί (LN 89.92; 91.12): ‘and’ [Herm, Lns; NAB, NASB, NJB, REB], ‘yes’ [ICC],
‘but’ [KJV, TEV], ‘yet’ [HNTC, NTC; NIV, NRSV, TNT].
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b. ἐκ with genitive object (LN 84.4): ‘out of’ [ICC, Lns; KJV, NASB], ‘from’ [BAGD, Herm,
HNTC, NTC; all versions except KJV, NASB]. The Lord did not rescue him from
experiencing the persecutions, but from the death that was likely to follow [GNC].
c. aorist mid. indic. of ῥύομαι (LN 21.23) (BAGD p. 737): ‘to rescue’ [BAGD, Herm, HNTC,
LN, Lns, NTC; NIV, NJB, NRSV, REB, TEV], ‘to deliver’ [BAGD, ICC, LN; KJV, NASB,
TNT], ‘to save’ [NAB], ‘to preserve’ [BAGD].
QUESTION—What relationship is indicated by καί ‘and, yet’?
1. It indicates sequence [Herm, ICC, Lns, NTC; NAB, NASB, NJB, REB]: and. As was to be
expected, the Lord rescued him [Lns].
2. It indicates contrast [Brd, EGT, El, HNTC, NTC; NIV, TEV]: yet. It expresses Paul’s
gratitude as he looks back. He also means this to be an encouragement to Timothy, who can
rely on similar help [HNTC]. Despite the great danger, the Lord delivered him [Brd].
It refers to Christ [Brd, TG].
3:12 Anda indeedb all the (ones) wantingc to-lived godlye inf Christ Jesus will-be-
persecuted.g
LEXICON—a. δέ (LN 89.87; 89.124): ‘and’ [ICC; KJV, NASB], ‘but’ [Herm; NJB], ‘moreover’
[Lns], not explicit [HNTC, NTC; NAB, NIV, NRSV, REB, TEV, TNT].
b. καί (LN 91.12; 89.93): ‘indeed’ [HNTC; NASB, NRSV, REB], ‘in fact’ [NTC; NIV], ‘yea’
[KJV], ‘aye’ [ICC], ‘also’ [Lns], not explicit [NAB, NJB, TEV, TNT].
c. pres. act. participle of θέλω (LN 25.1; 30.58): ‘to want to’ [Herm, LN; NAB, NIV, NRSV,
REB, TEV, TNT], ‘to will’ [LN; KJV], ‘to be minded’ [ICC], ‘to intend’ [Lns], ‘to desire’
[LN, NTC; NASB], ‘to wish’ [HNTC], ‘to try to’ [NJB].
d. pres. act. inf. of ζάω (LN 41.2) (BAGD 3.a. p. 336): ‘to live’ [BAGD, Lns, NTC; KJV,
NASB, NJB], ‘to live a life’ [ICC, LN; NAB, NIV, NRSV, REB, TEV, TNT], ‘to lead a life’
[Herm, HNTC].
e. εὐσεβῶς (LN 53.6) (BAGD p. 326): ‘godly’ [Lns; KJV, NASB], ‘in a godly manner’
[BAGD], ‘devoutly’ [NTC], ‘in a devout manner’ [LN], ‘in devotion (to Christ)’ [NJB], cf.
parallel usage Titus 2:12. This adverb is also rendered as an adjective modifying ‘life’:
‘godly’ [HNTC; NAB, NIV, NRSV, REB, TEV, TNT], ‘pious’ [Herm], ‘religious’ [ICC].
f. ἐν with dative object (LN 89.119): ‘in’ [Herm, HNTC, Lns, NTC; KJV, NAB, NASB, NIV,
NRSV], ‘in union with’ [ICC, LN; TEV], ‘to’ [NJB], It is also translated as an adverbial
phrase: ‘as a follower of (Christ)’ [REB], ‘as (a Christian)’ [TNT].
g. fut. pass. indic. of διώκω (LN 39.45) (BAGD 2. p. 201): ‘to be persecuted’ [BAGD, HNTC,
ICC, Lns, NTC; NAB, NASB, NIV, NJB, NRSV, TEV, TNT], ‘to suffer persecution’ [Herm;
KJV]. It is also translated ‘persecutions will come’ [REB].
1. This adds a comment to the previous verse [Brd, El, GNC, HNTC, Lns, LSA, My, NTC;
NASB, NIV, NRSV, REB]: and. It is a reminder that persecution is not confined to Paul alone
[GNT, HNTC], and this general statement is given to prepare Timothy for the persecution that
will come to him [El, My].
2. It indicates a contrast [Alf, Herm; NJB]: but. Not only has Paul been persecuted, but all who
want to live godly lives will be persecuted [Alf].
QUESTION—What is meant by the phrase ἐν Χριστοῦ Ἰησοῦ ‘in Christ Jesus’?
It gives the circumstance of living a godly life and means to be in union with Christ [ICC, LN,
TG; TEV], in fellowship with him [El, NTC], in a spiritual relationship with him [Brd,

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HNTC, MNTC]. It means that the pious life is Christian in its nature and that it is only
possible in communion with Christ [My]. It also gives the reason they want to live a godly life
[LSA].
3:13 But/Anda evilb men and impostersc will-progressd to the worse,e
LEXICON—a. δέ (LN 89.87; 89.124): ‘but’ [HNTC; KJV, NASB, NRSV, TNT], ‘but all the while’
[NAB], ‘while’ [NIV, NJB], ‘whereas’ [REB], ‘however’ [Herm, Lns], ‘moreover’ [NTC],
‘and’ [ICC; TEV].
b. πονηρός (LN 88.110) (BAGD 1.b.α. p. 690): ‘evil’ [BAGD, LN, NTC; KJV, NAB, NASB,
NIV, TEV, TNT], ‘wicked’ [BAGD, HNTC, LN, Lns; NRSV], ‘bad’ [BAGD, Herm],
‘malicious’ [ICC]. The phrase ‘evil men’ is translated ‘evil-doers’ [REB]. The phrase ‘evil
men and imposters’ is translated ‘wicked impostors’ [NJB].
c. γόης (LN 88.232): ‘impostor’ [HNTC, ICC, LN, Lns, NTC; NASB, NIV, NJB, NRSV, TEV,
TNT], ‘seducer’ [KJV], ‘charlatan’ [NAB, REB], ‘sorcerer’ [Herm], ‘swindler, cheat’
[BAGD].
d. fut. act. indic. of προκόπτω (LN 59.64) (BAGD 2. p. 708): ‘to progress’ [BAGD, Herm,
Lns; REB], ‘to proceed’ [NTC; NASB], ‘to advance’ [BAGD, HNTC, LN], ‘to increase’
[LN], ‘to go’ [NAB, NIV, NJB, NRSV, TEV, TNT], ‘to get’ [ICC], ‘to wax’ [KJV]. See this
word at 3:9.
e. χείρων (LN 88.107) (BAGD p. 881): ‘worse’ [BAGD, LN, Lns]. The phrase ἐπὶ τὸ χεῖρον
‘to the worse’ is translated ‘from bad to worse’ [Herm, HNTC, LN, NTC; all versions except
KJV], ‘worse and worse’ [ICC; KJV].
QUESTION—What relationship is indicated by δέ ‘but, and’?
1. It indicates a contrast with those who want to live godly lives (3:12) [Brd, EGT, El, GNC,
Herm, HNTC, ICC, Lns, My, TNTC; KJV, NAB, NASB, NRSV, TEV, TNT]. People who
want to be godly will be opposed, but evil men will be unrestrained as they become worse and
worse [EGT]. This continues the description of the heretics which was interrupted at 3:10
[My]. At the same time, it contrasts Timothy with the false teachers [El].
2. It introduces a circumstance to the preceding verse [NIV, NJB, REB]: they will be
persecuted while evil men and imposters become worse and worse.
3. It introduces a reason why persecution continues [Alf, MNTC, NTC]: they will be
persecuted because evil men and imposters will become worse and worse.
QUESTION—How are ‘evil men’ related to the ‘impostors’?
1. They are the same group [NTC, TG; NJB]: evil imposters will progress to the worse.
2. The evil men are a general classification of the whole group, while the imposters are a part
of the group singled out for special mention [Alf, El, MNTC, My].
3. They are two classes of people [GNC, Lns, LSA]. The ‘evil men’ are those referred to in
3:2–5 and the imposters are those referred to 3:6–9 [GNC, Lns, LSA].
QUESTION—What is meant by ἐπὶ τὸ χεῖρον ‘to the worse’?
This is an increase of degradation, not of influence [EGT, ICC]. Although 3:9 states that they
will not progress farther before they are exposed, here it refers to progressing inwardly,
degenerating more and more [Lns]. Their spiritual progress is downward [TG]. This refers to
them morally and spiritually [NTC] and refers to their degree of wickedness [El]. They will
go deeper in sin [GNC].
deceivinga and being-deceived.
LEXICON—a. pres. act. participle of πλανάω (LN 31.8) (BAGD 2.c.δ. p. 665): ‘to deceive’ [BAGD,
LN, Lns, NTC; all versions], ‘to mislead’ [BAGD]. The participle is also nominal zed:
‘deceivers and deceived’ [HNTC], ‘deceived deceivers’ [Herm].
QUESTION—How are the two participles related to the main verb: ‘to get worse and worse’?
They indicate means and show how this growing wickedness comes about through the
corrupting of their minds, which increasingly are unable to discern truth [MNTC, My, NTC].
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The resultant state of their advancing in evil is to end up being deceived [El, Lns, My, NTC,
TG].
QUESTION—Are the ‘deceiving ones’ the same people as the ‘ones being deceived’?
1. They are the same people.
1.1 They were first deceived and then they deceived others [Brd, EBC, EGT, El, Herm]. False
teachers deceived those who now deceive others [Brd, EBC].
1.2 They deceived others and then they themselves were deceived. Others deceived them [El,
ICC, My] or became self-deceived [EGT, MNTC, NCBC, NTC]. They become deluded by
their own pretense [MNTC].
2. They are two groups: the imposters deceiving, and the wicked men being deceived [Lns,
LSA].
3:14 Buta you continueb in what-thingsc you-learnedd and were-assured-of,e
LEXICON—a. δέ (LN 89.124): ‘but’ [Herm, HNTC, ICC; KJV, NIV, NRSV, REB, TEV, TNT], ‘for
your part’ [NAB], ‘however’ [Lns, NTC; NASB], not explicit [NJB].
b. pres. act. impera. of μένω (LN 68.11) (BAGD 1.a.β. p. 504): ‘to continue’ [BAGD, LN,
NTC; KJV, NASB, NIV, NRSV, TEV], ‘to remain’ [BAGD, LN, Lns], ‘to remain faithful to’
[NAB], ‘to keep to’ [NJB], ‘to keep on’ [LN], ‘to stand by’ [Herm, HNTC; REB], ‘to stand
firm’ [ICC], ‘to be loyal to’ [TNT]
c. ὅς (LN 92.27): ‘what’ [BAGD; NAB, NIV, NJB, NRSV], ‘the things’ [HNTC, Lns; NASB],
‘the/these things which’ [Herm, NTC; KJV], ‘the truths’ [REB, TNT], ‘the truths that’ [TEV],
‘those truths that’ [ICC].
d. aorist act. indic. of μανθάνω (LN 27.12) (BAGD 1. p. 490): ‘to learn’ [BAGD, Herm,
HNTC, LN, Lns, NTC; KJV, NAB, NASB, NIV, NRSV, REB], ‘to first learn’ [ICC], ‘to be
taught’ [LN; NJB, TEV, TNT], ‘to be instructed’ [LN].
e. aorist pass. indic. of πιστόω, πιστόομαι (LN 31.36): ‘to be assured of’ [Lns; KJV, REB], ‘to
be convinced of’ [BAGD, Herm, HNTC, NTC; NASB, NIV], ‘to firmly come to believe’
[LN], ‘to firmly believe’ [NRSV, TEV], ‘to believe’ [NAB], ‘to know to be true’ [NJB], ‘to
fully accept’ [TNT].
QUESTION—What is meant by ‘continuing in these things’?
Timothy was to remain loyal to the truth [ICC], to stay by the apostolic gospel [GNC]. He
must not move away from Paul’s message to accept the false teaching [MNTC]. He must
continue believing what he had been taught [LSA].
knowinga fromb whom you-learned,c
LEXICON—a. perf. act. participle of οἶδα (LN 28.1; 29.6) (BAGD 1.f. p. 556): ‘to know’ [BAGD,
ICC, LN, Lns, NTC; KJV, NAB, NASB, NIV, NRSV, TEV, TNT], ‘to realize’ [HNTC], ‘to
remember’ [LN; NJB, REB], ‘to consider’ [Herm].
b. παρά with genitive object (LN 90.14): ‘from’ [Herm, HNTC, Lns, NTC; NASB, NIV,
NRSV, REB], ‘of’ [KJV], not explicit [ICC; NAB, NJB, TEV, TNT].
c. aorist act. indic. of μανθάνω (LN 27.12) (BAGD 1. p. 490): ‘to learn’ [Herm, HNTC, Lns,
NTC; KJV, NASB, NIV, NRSV, REB]. This word is also rendered as ‘(who) your teachers
were’ [ICC; NAB, NJB, TEV, TNT].
QUESTION—What relationship is indicated by the use of the participial form εἰδώς
‘knowing’?
It indicates a reason for continuing in what he had learned [HNTC, Lns, LSA, MNTC, My,
NTC, TG, TNTC; NAB, NIV, TNT]: continue in what you learned because you know who
taught you this. He can trust them [GNC] because he knew their trustworthy characters [LSA,
MNTC, NTC], their integrity [TNTC], their reliability [HNTC].
QUESTION—To whom does τίνων ‘whom’ (plural) refer?
It refers to Paul [Brd, EGT, GNC, Herm, HNTC, ICC, LSA, MNTC, My, NCBC, NTC, TG,
TNTC], to his mother Lois and grandmother Eunice [Alf, Brd, EBC, EGT, GNC, Herm,
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HNTC, ICC, LSA, MNTC, NTC, TG, TNTC], to other teachers [Herm, NCBC, NTC,
TNTC], to other witnesses (2:2) [HNTC, ICC, LSA, TG], to the prophets [EGT], to other
devoted Christians [MNTC].
3:15 and that froma childhoodb you knewc the sacredd writings,e
LEXICON—a. ἀπό with genitive object (LN 67.131): ‘from’ [HNTC, ICC, Lns, NTC; all versions
except NJB, TEV], ‘ever since’ [Herm; NJB, TEV].
b. βρέφος (LN 67.152) (BAGD 2. p. 147): ‘childhood’ [BAGD, LN; NASB, NRSV], ‘early
childhood’ [REB], ‘a child’ [Herm, HNTC; KJV], ‘a babe’ [Lns], ‘infancy’ [NTC; NAB,
NIV], ‘one’s earliest days’ [TNT], ‘one’s cradle’ [ICC]. The phrase ‘from childhood’ is
translated ‘since you were a child’ [NJB, TEV].
c. perf. indic. act. of οἶδα (LN 28.1; 32.4): ‘to know’ [Herm, LN, Lns, NTC; all versions except
REB, TNT], ‘to be familiar with’ [HNTC; REB, TNT], ‘to be taught’ [ICC].
d. ἱερός (LN 53.9) (BAGD 1. p. 372): ‘holy’ [BAGD, Herm, LN; KJV, NIV, NJB, TEV, TNT],
‘sacred’ [HNTC, Lns, NTC; NAB, NASB, NRSV, REB], ‘religious’ [ICC].
e. γράμμα (LN 33.50) (BAGD 2.c. p. 165): ‘writings’ [BAGD, Herm, HNTC, NTC; NASB,
NRSV, REB], ‘scriptures’ [KJV, NAB, NIV, NJB, TEV, TNT], ‘teaching from scriptures’
[ICC], ‘letters’ [Lns].
1. It indicates coordination with the object of εἰδώς ‘knowing’ in the preceding clause [Alf,
Brd, EGT, El, Herm, ICC, My]: continue in these things, because you know from whom you
learned them and you know that you learned the sacred writings from childhood.
2. It indicates coordination with the preceding clause, both giving reasons for the main clause
[GNC, HNTC, MNTC, NTC]: continue in these things, because you know from whom you
learned them, and because you have known the sacred writings from childhood.
3. It explains the preceding clause [Lns]: you know from whom you learned these things,
namely, that from childhood you have known the sacred writings. His authority for being
certain was not that he loved the people who taught him, but that they taught him the sacred
writings [Lns].
QUESTION—About what age does the term ‘from childhood’ indicate?
1. It indicates a very early age [Alf, Brd, EBC, El, MNTC, NTC], from infancy [EBC, El, Lns,
NTC]. This is a hyperbolic expression indicating that his Scripture knowledge was
coterminous with all of his conscious existence [EGT]. He refers to Timothy’s life from the
days he was an infant to the present moment and means that Timothy had known the
Scriptures the entire period, learning more and more as time went on [TNTC].
2. It refers to the time of training as a ‘child’ [GNC, Herm, ICC, LSA, My, NCBC, TG], and
specifically from the age of five years [GNC, HNTC, ICC, TG].
the (ones) being-ablea to-make you wiseb toc salvationd throughe faithf the (one) in Christ
Jesus.
LEXICON—a. pres. pass. participle of δύναμαι (LN 74.5): ‘to be able’ [LN, Lns, NTC; KJV, NASB,
NIV, NRSV, TEV], ‘to have power to’ [REB], ‘to have it in them’ [ICC]. The phrase ‘being
able to make wise’ is translated ‘the source of wisdom’ [NAB], ‘from these you can learn
wisdom’ [NJB], ‘these can give you wisdom’ [TNT].
b. aorist act. infin. of σοφίζω (LN 32.36) (BAGD 1.a. p. 760): ‘to make wise’ [BAGD, LN,
Lns, NTC; KJV, NIV, REB], ‘to give wisdom’ [HNTC; NASB, TEV, TNT], ‘to give true
wisdom’ [ICC], ‘to learn the wisdom’ [NJB], ‘to have wisdom’ [Herm, LN], ‘to instruct’
[BAGD; NRSV], ‘to teach’ [BAGD].
c. εἰς with accusative object (LN 89.48): ‘unto’ [LN (32.36); KJV], ‘for’ [Herm, Lns, NTC;
NIV, NRSV], ‘to lead to’ [HNTC, ICC, LN (32.36); NAB, NASB, NJB, REB, TEV, TNT].
d. σωτηρία (LN 21.25; 21.26) (BAGD 2. p. 801): ‘salvation’ [BAGD, Herm, HNTC, ICC, LN,
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e. διά with genitive object (LN 89.76): ‘through’ [Herm, HNTC, Lns, NTC; all versions except
TNT]. This preposition with its object ‘faith’ is also translated by a conditional clause: ‘if you
believe’ [TNT], ‘if you have true faith’ [ICC].
f. πίστις (LN 31.102) (BAGD 2.b.α. p. 663): ‘faith’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions except TNT]. This noun is also rendered as a verb ‘to believe’ [TNT].
QUESTION—What relationship is indicated by εἰς ‘to’?
It indicates the expected result of knowing Scripture [LSA]. It expresses the kind of wisdom
the Scriptures supply [Brd].
It indicates the means by which people are saved [Alf, Brd, HNTC, LSA].
3:16 All/Everya scriptureb God-breathedc and/also usefuld
LEXICON—a. πᾶς, πᾶσα (LN 59.23): ‘all’ [ICC, LN, Lns, NTC; all versions except TNT], ‘every’
[BAGD, Herm, HNTC; TNT].
b. γραφή (LN 33.53) (BAGD 2.a. p. 166): ‘Scripture’ [Herm, HNTC, ICC, LN, Lns, NTC; all
versions], ‘the individual Scripture passage’ [BAGD].
c. θεόπνευστος (LN 33.261) (BAGD p. 356): ‘God-breathed’ [NTC; NIV], ‘inspired of God’
[Lns; NAB], ‘inspired by God’ [BAGD, Herm, HNTC, ICC, LN; NASB, NJB, NRSV, TEV],
‘divinely inspired’ [LN], ‘inspired’ [REB, TNT], ‘given by inspiration of God’ [KJV].
d. ὠφέλιμος (LN 65.40) (BAGD p. 900): ‘profitable’ [HNTC, Lns; KJV, NASB], ‘useful’
[BAGD, ICC, NTC; NAB, NIV, NJB, NRSV, TEV, TNT], ‘salutary’ [Herm], ‘beneficial’
[BAGD, LN], ‘advantageous’ [BAGD]. It is also translated as a verb phrase: ‘has its use’
[REB].
QUESTION—What is the relation of the adjective θεόπνευστος ‘God-breathed’ to the noun
γραφή ‘Scripture’?
1. It is predicative. The verb ‘is’ is implied and the word καί means ‘and’. The word πᾶσα may
mean ‘all’ or ‘every’.
1.1 All Scripture is God-breathed and useful [EBC, GNC, ICC, NTC, TNTC; KJV, NAB,
NASB, NIV, NJB, NRSV, TEV]. This is a reminder that the usefulness lies in its inspired
character [TNTC]. Since it is inspired, it is therefore useful [ICC, NTC].
1.2 Every Scripture is God-breathed and useful [HNTC, NCBC]. Having spoken generally of the
sacred writings, Paul now emphasizes their usefulness in all the individual passages that make
up the whole [HNTC]. Every passage, and not only some as the heretics argued, is inspired
and therefore may be used for teaching [NCBC].
2. It is attributive. The verb ‘is’ is implied and the word καί means ‘also’. The word πᾶσα may
mean ‘all’ or ‘every’.
2.1 Every God-breathed Scripture is also useful [Alf, Brd, EGT, El, Herm, MNTC; TNT]. It is
‘also’ useful, besides its quality of inspiration [Alf]. This is a repetition and expansion of the
preceding clause in 3:15 [EGT].
2.2 All God-breathed Scripture is also useful [Lns, My; REB]. This confirms the preceding
clause by stating that it is useful [My]. The meaning is the same as saying every Scripture is
inspired by God and therefore useful [Lns].
fora teaching,b for reproof,c for correction,d for instructione in righteousness,f
LEXICON—a. πρός with accusative object (LN 89.60): ‘for’ [Herm, HNTC, ICC, Lns, NTC; all
versions].
b. διδασκαλία (LN 33.224) (BAGD 1. p. 191): ‘teaching’ [BAGD, Herm, ICC, LN, Lns, NTC;
NAB, NASB, NIV, NRSV, REB, TEV, TNT], ‘instruction’ [BAGD, HNTC], ‘doctrine’
[KJV], not explicit [NJB].
c. ἐλεγμός (LN 33.417) (BAGD p. 249): ‘reproof’ [BAGD, Herm, HNTC, NTC; KJV, NAB,
NASB, NRSV, TNT], ‘refutation’ [Lns]. This word is also translated as a participle:
‘rebuking’ [LN; NIV, TEV], ‘refuting’ [ICC; REB], ‘refuting error’ [NJB].
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d. ἐπανόρθωσις (LN 72.16) (BAGD p. 283): ‘correction’ [HNTC, ICC, NTC; KJV, NAB,
NASB, NRSV], ‘improvement’ [BAGD, Herm], ‘restoration’ [Lns], ‘reformation of manners’
[REB]. This word is also translated as a participle: ‘correcting’ [LN; NIV, TEV, TNT],
‘guiding people’s lives’ [NJB].
e. παιδεία (LN 33.226) (BAGD 1. p. 603): ‘instruction’ [LN; KJV], ‘training’ [BAGD, HNTC,
NTC; NAB, NASB, NIV, NRSV, TNT], ‘education’ [Herm, Lns], ‘discipline’ [REB],
‘discipline of character’ [ICC]. This word is also translated as a participle: ‘teaching’ [NJB],
‘giving instruction’ [TEV].
f. δικαιοσύνη (LN 88.13) (BAGD 2.b. p. 196): ‘righteousness’ [BAGD, Herm, LN, Lns, NTC;
KJV, NASB, NIV, NRSV], ‘holiness’ [NAB], ‘the right way’ [ICC], ‘uprightness’ [BAGD,
HNTC], ‘right living’ [REB, TEV, TNT], ‘to be upright’ [NJB].
QUESTION—Does the phrase ‘for teaching’, etc., refer to making Timothy (or anyone) a better
teacher, refuter, etc., by using the Scripture, or to the effect Scripture has on the reader?
1. It means that Scripture is useful when Timothy teaches, reproves, corrects, and instructs
others [GNC, Herm, HNTC, ICC, MNTC, NCBC, NTC, TG]: all Scripture is useful in your
teaching and reproving, correcting, and instructing others.
2. It means that Scripture has a useful effect on the reader [Alf, Brd, Lns, LSA, My]: all
Scripture is useful in that it teaches, reproves, corrects, and instructs the one who reads it. The
concern here is for Timothy’s upbuilding and reliability as a Christian, not for his extended
ability as a teacher [Alf].
QUESTION—What is meant by διδασκαλίαν ‘teaching’?
It is the most general word of the four [EBC]. It means to teach the truth [GNC, ICC; REB,
TEV], the gospel [GNC], and Christian doctrine [HNTC]. It is to teach all that is needed to
make a person wise for salvation [Lns]. It is needed by the ignorant [El], and is used to
advance the knowledge of all [My].
QUESTION—What is meant by ἐλεγμόν ‘reproof’?
Reproof is needed by sinners [EBC], the evil, and prejudiced [El]. It means to convince
people of sin [My]. It means to reprove people who are in the wrong [LSA]. It is to reprove
error [GNC, TG; TEV], and sin [HNTC, ICC]. It is to refute error [NJB, REB], false teaching
[ICC], religious lies [Lns], and errors in doctrine and conduct [NTC]. It is to expose the errors
of false teachers [GNC].
QUESTION—What is meant by ἐπανόρθωσιν ‘correction’?
It means to convince those who are misguided by their errors [ICC], and set them on the right
path [ICC, NTC]. It means to correct mistakes [TG], errors [TNT], and faults [GNC, ICC,
LN; TEV], both behavioral and ethical [GNC, ICC]. It is the positive side of reproof [NTC].
QUESTION—What is meant by παιδείαν τὴν ἐν δικαιοσύνῃ ‘instruction in righteousness’?
This is needed by all Christians to bring them to a fuller measure of perfection [El]. It is the
positive side to the correction of faults [GNC, TNTC]. It means to train Christians to do right
[LSA], to instruct them in how to live according to God’s will [TG], and to develop their
Christian lives [My].
3:17 so-thata the man of-God may-be qualified/competent,b
LEXICON—a. ἵνα (LN 89.59): ‘so that/that’ [Herm, HNTC, Lns, NTC; all versions except NJB,
TNT], ‘in order that’ [LN]. It is also translated as a clause starting a new sentence: ‘This is
how someone becomes’ [NJB], ‘If he obeys it, he will be’ [TNT], ‘It was given to make’
[ICC].
b. ἄρτιος (LN 75.4) (BAGD p. 110): ‘qualified’ [LN], ‘fully qualified’ [TEV], ‘competent’
[TNT], ‘fully competent’ [NAB], ‘equipped’ [NTC], ‘fully equipped’ [NJB], ‘fit’ [Herm,
Lns], ‘fit for his task’ [ICC], ‘capable’ [BAGD; REB], ‘adequate’ [NASB], ‘complete’
[BAGD, HNTC], ‘perfect’ [KJV], ‘proficient’ [BAGD; NRSV]. It means to be able to meet
81

all demands [BAGD]. It is also joined with the verb ‘equipped’ in the following clause:
‘thoroughly equipped’ [NIV].
QUESTION—What relationship is indicated by ἵνα ‘so that’?
It indicates the purpose for which Scripture is useful [EBC, GNC, My, NTC, TNTC], or the
contemplated result for one who receives its benefits [Alf, HNTC, Lns, TNTC].
QUESTION—What is meant by the genitive construction ὁ τοῦ θεοῦ ‘the man of God’?
It is translated ‘the man of God’ [Herm, HNTC, Lns, NTC; KJV, NAB, NASB, NIV, REB,
TNT], ‘someone who is dedicated to God’ [NJB], ‘everyone who belongs to God’ [NRSV],
‘every one of God’s men’ [ICC], ‘the person who serves God’ [TEV].
1. This phrase refers to Christians in general [Brd, El, ICC, Lns, My, NTC]. It is any devout
person [Brd]. It means a person who belongs to God [Lns, NTC].
2. This phrase refers to a minister of the gospel [EGT, GNC, Herm, HNTC, MNTC, NCBC,
TG, TNTC]. The phrase is an Old Testament one that was applied to a prophet as a man who
spoke in the name of God [MNTC, TNTC]. He is God’s servant [TG].
QUESTION—What is meant by ἄρτιος ‘qualified’?
It means to be made able to meet all demands [EBC], to be completely equipped for one’s
work as a man of God [EGT], ready at every point [Alf]. Such a person will be capable of
doing his work well [TG], in a state of readiness to serve [LSA].
fora everyb workc good having-been-equipped.d
LEXICON—a. πρός with accusative object (LN 89.44; 89.60) (BAGD III.3.c. p. 710): ‘for’ [Herm,
HNTC, ICC, Lns, NTC; all versions except KJV, TEV], ‘unto’ [KJV]. It is also translated by
an infinitive: ‘to do’ [TEV].
b. πᾶς, πᾶσα, πᾶν (LN 58.28; 59.23; 59.24): ‘every’ [NAB, NASB, NIV, NRSV, REB, TNT],
‘every kind of’ [LN; TEV], ‘all’ [LN; KJV], ‘any’ [LN; NJB].
c. ἔργον (LN 42.11, 42.42): ‘work’ [Herm, HNTC, ICC, Lns, NTC; all versions except TEV],
‘deed’ [LN (75.5); TEV].
d. perf. pass. participle of ἐξαρτίζω (LN 75.5) (BAGD 2. p. 273): ‘to be equipped’ [BAGD;
NAB, NASB, NIV, NRSV, REB, TEV], ‘to be completely equipped’ [HNTC], ‘to be
thoroughly equipped’ [NTC], ‘to be fully equipped’ [TNT], ‘to be completely qualified’ [LN],
‘to be fully fit’ [Lns], ‘to fit (him) completely’ [ICC], ‘to be ready’ [NJB], ‘to be prepared’
[Herm], ‘to be furnished’ [BAGD; KJV].
QUESTION—What is the relation between the adjective ἄρτιος ‘qualified, competent’ and the
perfect passive participle ἐξηρτισμένος ‘having been equipped’?
1. It is a coordinate relationship, describing two reasons for the usefulness of Scripture [Alf,
GNC, Herm, HNTC, TG; NAB, NJB, REB, TEV, TNT]. He is qualified so as to meet all
demands and is equipped to do every good work [GNC], perfectly fitted to his work and
completely equipped to take on all responsibilities [HNTC], fully trained and completely
capable of doing every kind of good work [TG].
2. The second term is a cognate form of the adjective and is used to emphasize the idea [Lns,
NTC, TNTC]: so that he may be equipped, yes once for all thoroughly equipped [NTC], that
he may be fitted up as having been fully fitted for every good work [Lns].
3. It is an explanatory relation, defining more precisely the first term [El, MNTC, My].
4. The second term gives the grounds for the first term [ICC, LSA]: the Scriptures are
profitable to a man, making him suitable for specific tasks, because it can make (or has
already made) him completely fit for every kind of good work.
5. The two words are to be combined as one expression with an intensified meaning:
‘complete/capable/proficient’ joined with ‘having been furnished/prepared’ is rendered
‘thoroughly equipped’ [EBC; NIV].

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DISCOURSE UNIT: 4:1–18 [TNTC]. The topic is Paul’s farewell message.
DISCOURSE UNIT: 4:1–8 [Brd, EGT, HNTC, ICC, Lns, LSA, My, NTC; NASB]. The
topic is Paul’s final appeal and solemn charge to preach the Word [EGT, HNTC, ICC, Lns,
LSA, My, NTC; NASB], a charge to be diligent in his duties [Brd].
DISCOURSE UNIT: 4:1–5 [Brd, EBC, GNC, MNTC, TNTC; NAB, NJB]. The topic is the
final solemn apostolic charge [GNC, TNTC; NAB, NJB], a charge to preach the Word [EBC],
diligence to duty of his office [Brd], a plea for steadfastness [MNTC].

1924.
Wagnalls, 1890.
Truth Trust, 1957.
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4:1 I-chargea beforeb God and Christ Jesus, the (one) being-aboutc to-judged living-
(ones)e and dead-(ones),f
TEXT—Instead of Χριστοῦ Ἰησοῦ ‘Christ Jesus’, some manuscripts have τοῦ κυρίου Ἰησοῦ
Χριστοῦ ‘the Lord Jesus Christ’. GNT does not mention this other reading. ‘The Lord Jesus
Christ’ is accepted only by KJV.
LEXICON—a. pres. mid. indic. of διαμαρτύρομαι (LN 33.319) (BAGD 1. p. 186): ‘to charge’
[BAGD, ICC, NTC; KJV, NAB, NJB], ‘to solemnly charge’ [NASB, REB, TNT], ‘to give a
charge’ [NIV], ‘to solemnly urge’ [NRSV, TEV], ‘to adjure’ [Herm, HNTC], ‘to earnestly
testify’ [Lns], ‘to insist’ [LN].
b. ἐνώπιον with genitive object (LN 83.33) (BAGD 2.b. p. 270): ‘before’ [Herm, LN; KJV,
NJB, REB], ‘in the presence of’ [BAGD; NAB, NASB, NIV, NRSV, TEV, TNT], ‘in the
sight of’ [BAGD, HNTC, Lns, NTC], ‘as in the sight of’ [BAGD, ICC].
c. pres. act. participle of μέλλω (LN 67.62): ‘to be about to’ [LN, Lns], ‘to be coming/shall
come (to judge)’ [ICC; NAB], ‘to be going (to judge)’ [BAGD, HNTC], ‘is (to judge)’
[NASB, NRSV, REB, TNT], ‘is (to be judge)’ [NJB]. This word is also conflated with the
following infinitive ‘to judge’ and rendered ‘will judge’ [Herm, NTC; KJV, NIV, TEV]. The

pres. present
mid. middle
indic. indicative
act. active
84

word μέλλω with the present infinitive is at times referred to as a periphrasis for the future
tense [BAGD].
d. pres. act. infin. of κρίνω (LN 56.20) (BAGD 4.b.α. p. 452): ‘to judge’ [BAGD, Herm,
HNTC, ICC, LN, Lns, NTC; all versions except NJB], ‘to be a judge’ [NJB].
e. pres. act. participle of ζάω (LN 23.88) (BAGD 1.a.α. p. 336): ‘to live’ [BAGD, HNTC, ICC,
LN, Lns]. It is often translated as a substantive: ‘the living’ [BAGD, Herm, NTC; all versions
except KJV], ‘the quick’ [KJV].
f. νεκρός (LN 23.121) (BAGD 2.a. p. 535): ‘dead’ [BAGD, HNTC, ICC, LN, Lns]. This
adjective is translated as a substantive: ‘the dead’ [BAGD, Herm, NTC; all versions].
QUESTION—What is the significance of giving this charge in the sight of God and of Christ
Jesus?
Paul calls on God and Christ to be witnesses to what he is going to charge Timothy with
[HNTC]. Timothy lives in the presence of God and Christ and is accountable to them [GNC,
NTC]. Christ is called to witness as the coming judge who will know whether Timothy fulfils
the charge and who will call Timothy to account if he fails to heed it [HNTC, MNTC].
QUESTION—To whom does ‘the living’ and ‘the dead’ refer?
These designations comprise all those who will be alive at the time of his coming and all
those who have died before that coming [El, GNC, Lns, NTC].
and his appearancea and his kingdom:b
TEXT—Instead of καί ‘and’ at the beginning of the phrase, some manuscripts have κατά ‘at’.
GNT selects the reading καί ‘and’ with a C rating, indicating a considerable degree of doubt.
The reading κατά ‘at’ is selected only by KJV, making this last phrase the time of judgment:
‘who shall judge the quick and the dead at his appearing and his kingdom’. All others select
καί ‘and’ so that there are four items in the charge. The first two are introduced by ἐνώπιον
‘before’ and the last two are in the accusative case, which is used in adjurations [Brd, EBC,
El, Lns, NTC] and is translated ‘by’ [HNTC, NTC; NAB, NASB, REB], ‘in view of’ [NIV,
NRSV], ‘in the name of’ [NJB], ‘because’ [TEV], ‘remembering’ [TNT], ‘(and) at’ [Herm].
LEXICON—a. ἐπιφάνεια (LN 24.21) (BAGD 1. p. 304): ‘appearing’ [BAGD, ICC, LN, NTC; all
versions except REB, TEV, TNT], ‘appearance’ [Herm], ‘coming appearance’ [REB],
‘manifestation’ [HNTC], ‘epiphany’ [Lns]. This word is also translated as a finite verb: ‘(he)
is coming’ [TEV], ‘will come again’ [TNT].
b. βασιλεία (LN 37.64) (BAGD 3.g. p. 135): ‘kingdom’ [BAGD, Herm, HNTC, ICC, Lns,
NTC; KJV, NASB, NIV, NJB, NRSV], ‘kingly power’ [NAB], ‘reign’ [LN; REB], ‘rule’
[LN]. This word is also translated as a verb: ‘to rule as king’ [TEV], ‘to come to rule’ [TNT].
QUESTION—What is the significance of making the charge with the mention of his coming
and his kingdom?
Not only is the presence of God and Christ invoked with the preposition ἐνώπιον with the
genitive ‘in the sight of, before’ (as in the formula in 1 Tim. 5:21 and 2 Tim. 2:14 [Alf, Herm,
MNTC]), but these two other factors are given as additional grounds for the solemn charge
[GNC, LSA, TG, TNTC]. Timothy should heed this final charge, since he, the false teachers,

infin. infinitive
85

and all the people will have to give a final account at Christ’s coming [GNC]. To urge
someone by an event is to cite the happening as a reason why the command is given and why
it must be obeyed [TG]. The coming of Christ and the subsequent perfect kingdom are two
articles of the Christian hope which should strengthen Timothy’s resolution [HNTC]. If
Timothy obeys, he will share in the coming and in the reign [NTC]. It will be great glory for
Timothy to be acknowledged by Christ and then to reign with him [Lns]. The hope of such
future glories should inspire him to present fortitude [TNTC]. Timothy is warned to do his
duty on pain of losing this great goal of the Christian life [MNTC].
4:2 preacha the word,b be-persistent/readyc (whether) convenientd (whether)
inconvenient,e
LEXICON—a. aorist act. impera. of κηρύσσω (LN 33.207; 33.256) (BAGD 2.b.β. p. 431): to
‘preach’ [BAGD, Herm, LN; KJV, NAB, NASB, NIV, TEV], ‘to proclaim’ [HNTC, LN;
NJB, NRSV, REB, TNT], ‘to herald’ [Lns, NTC].
b. λόγος (LN 33.260) (BAGD 1.b.β. p. 478): ‘word’ [BAGD, Herm, Lns, NTC; KJV, NAB,
NASB, NIV], ‘message’ [HNTC; NJB, NRSV, REB, TEV, TNT], ‘message of the Gospel’
[ICC].
c. aorist act. impera. of ἐφίστημι, ἐφίσταμαι (LN 68.14) (BAGD 1.a. p. 330): ‘to be persistent’
[NRSV], ‘to do with persistence’ [LN], ‘to press on’ [TNT], ‘to press home’ [REB], ‘to stay
with one’s task’ [NAB], ‘to stand up to one’s task boldly’ [ICC], ‘to keep at (it)’ [HNTC], ‘to
insist on’ [NJB, TEV], ‘to be instant’ [KJV], ‘to be ready’ [BAGD; NASB], ‘to be prepared’
[NIV], ‘to stand by’ [Herm], ‘to stand at hand’ [Lns], ‘to be on hand’ [BAGD, NTC].
d. εὐκαίρως (LN 67.6) (BAGD p. 321): ‘convenient’ [BAGD; NAB], ‘favorable’ [TNT],
‘welcome’ [NJB], ‘in season’ [BAGD, HNTC, ICC, NTC; KJV, NASB, NIV, REB], ‘in good
season’ [Lns]. This word is also translated by a clause: ‘(whether) the time is favorable/right’
[NRSV, TEV], ‘(whether) you are expected’ [Herm], ‘when it is convenient’ [BAGD].
e. ἀκαίρως (LN 67.8) (BAGD p. 29): ‘inconvenient’ [BAGD; NAB], ‘unwelcome’ [NJB],
‘unfavorable’ [NRSV, TNT], ‘out of season’ [BAGD, HNTC, ICC, NTC; KJV, NASB, NIV,
REB], ‘in no season’ [Lns].
QUESTION—What is meant by ἐπίστηθι ‘be persistent, be ready’?
1. It means to be persistent [Alf, Brd, GNC, HNTC, ICC, LN, MNTC, TG; KJV, NAB, NJB,
NRSV, REB, TEV, TNT]. This relates to his preaching [Alf, MNTC] and to all of his pastoral
duties [Alf, HNTC]. He is to be diligent [Alf, Brd] and keep at it [GNC].
2. It means to be ready [EBC, EGT, El, Herm, Lns, LSA, NCBC, NTC, TNTC; NASB, NIV].
This relates to always being ready to preach [EGT, El, Lns, LSA, NTC]. He is to be ready to
act [EGT], on duty constantly, ready for any emergency [EBC]. He is to use every occasion as
an opportunity to preach [LSA].
QUESTION—What is the unexpressed personal referent of the adverbs εὐκαίρως ‘convenient’
and ἀκαίρως ‘inconvenient’?
1. It refers objectively to whether it is the right, convenient, opportune, favorable or desirable
time for the hearers or not [BAGD, El, GNC, Herm, LSA, MNTC, My, NCBC, TG].
2. It refers to both the hearers and to Timothy [ICC]: whether you feel like it or not, and
whether they want to hear you or not.
3. Its reference is not personal but to the opportunity to proclaim the message [EGT, TG], or
serve in any and all of his different tasks [TNTC].
reprove,a admonish,b exhort,c withd alle patiencef and teaching.g

impera. imperative
86

LEXICON—a. aorist act. impera. of ἐλέγχω (LN 33.417) (BAGD 3. p. 249): ‘to reprove’ [BAGD,
Herm, NTC; KJV, NASB, TNT], ‘to rebuke’ [LN], ‘to correct’ [BAGD; NAB, NIV], ‘to
refute’ [HNTC], ‘to refute falsehood/false teaching’ [ICC; NJB], ‘to use argument’ [REB], ‘to
convince’ [NRSV, TEV], ‘to convict’ [Lns]. He is to refute false teaching and to rebuke
wrong-doers [ICC]. He is to reprove people who are in error [El, GNC], to correct them for
their lack of holiness and truth [El]. He will tell them that they are doing wrong [LSA]. He
refutes error with reasoned arguments [HNTC].
b. aorist act. impera. of ἐπιτιμάω (LN 33.419) (BAGD 1. p. 303): ‘to rebuke’ [BAGD, HNTC,
LN, NTC; KJV, NASB, NIV, NRSV], ‘to rebuke wrong-doers’ [ICC], ‘to reprove’ [BAGD;
NAB], ‘to censure’ [BAGD], ‘to reproach’ [TEV], ‘to chide’ [Lns], ‘to correct error’ [NJB],
‘to correct’ [TNT], ‘to threaten’ [Herm], ‘to use reproof’ [REB], ‘to pass censure on’ [ICC].
He is to reproach or warn those who do not heed the rebuke [GNC, ICC] and tell them to stop
doing wrong [LSA].
c. aorist act. impera. of παρακαλέω (LN 25.150) (BAGD 2. p. 617): ‘to exhort’ [BAGD,
HNTC; KJV, NASB], ‘to admonish’ [Herm, Lns, NTC], ‘to encourage’ [BAGD, LN; NIV,
NRSV, TEV, TNT], ‘to encourage those who do (obey)’ [ICC], ‘to appeal to’ [BAGD; NAB],
‘to use appeal’ [REB], ‘to give encouragement’ [NJB]. He is to encourage those who obey
[ICC] and tell them what they ought to do [LSA]. Exhortation is for all [ICC].
d. ἐν with dative object (LN 89.84): ‘with’ [Herm, NTC; all versions except NAB], ‘in’ [Lns].
This preposition is also translated as a participle: ‘using’ [HNTC, ICC], or is conflated with
the noun objects including the modifier ‘all’ and translated ‘constantly teaching and never
losing patience’ [NAB], ‘never failing in patience’ [ICC].
e. πᾶς (LN 59.23): ‘all’ [Herm, NTC; KJV, REB, TEV, TNT], ‘all’ as a noun [NJB], ‘utmost’
[NRSV], ‘great’ [NASB], ‘great and careful’ [NIV], ‘every’ [ICC], ‘every sort of’ [HNTC].
This adjective is also translated as an adverb: ‘constantly (teaching) and never (losing
patience)’ [NAB], ‘never stop teaching’ [TNT], ‘never failing (in patience)’ [ICC].
f. μακροθυμία (LN 25.167) (BAGD 2.a. p. 488): ‘patience’ [BAGD, Herm, ICC, LN; all
versions except KJV], ‘longsuffering’ [Lns, NTC; KJV], ‘forbearance’ [BAGD, HNTC].
g. διδαχή (LN 33.224; 33.236) (BAGD 1. p. 192): ‘teaching’ [BAGD, HNTC, ICC, LN, NTC;
NRSV, REB], ‘instruction’ [BAGD, Herm; NASB, NIV], ‘doctrine’ [Lns; KJV]. This noun is
also translated as a verb: ‘to teach’ [NAB, TEV, TNT], ‘to instruct’ [NJB]. Most
commentators take this to be the act of teaching [Alf, Brd, EBC, EGT, El, ICC, LSA, MNTC,
My, NCBC, NTC, TG], but one takes it to be the doctrinal content of the word which is
conveyed by teaching [Lns].
QUESTION—What does the phrase ‘with all patience and teaching’ modify?
1. It qualifies the three preceding imperatives [Alf, Brd, EBC, EGT, GNC, HNTC, LSA, NTC]
and indicates manner [LSA].
2. It qualifies the immediately preceding imperative ‘exhort!’ [My].
3. It qualifies all five imperatives [Lns, TNTC], as to how they are to be effected, viz.,
subjectively (manner) ‘with patience’, and objectively (means) ‘by continual teaching’ [Lns,
TNTC]. Some combine these two aspects of operation, so that ‘patience’ modifies ‘teaching’
with terms like ‘always be patient as you teach’, ‘as you teach with all patience’, ‘all the
patience good teaching needs’, ‘with patience and care to instruct’, ‘with utmost patience in
teaching’ [TG; NJB, NRSV, REB, TEV].
QUESTION—What does πᾶς ‘all’ modify?
1. It modifies both ‘patience’ and ‘teaching’ [EGT, El, ICC, MNTC, TNTC].
2. It modifies an implied verb: ‘but do all with patience and care to instruct’ [NJB].
4:3 Fora there-will-be (a) timeb when (they will) not acceptc being-soundd teaching,e
LEXICON—a. γάρ (LN 89.23; 91.1): ‘for’ [Herm, HNTC, ICC, Lns, NTC; all versions except NJB,
TEV], not explicit [NJB, TEV].
87

b. καιρός (LN 67.1) (BAGD 1. p. 394): ‘time’ [BAGD, Herm, HNTC, ICC, LN; all versions],
‘season’ [Lns, NTC].
c. pres. act. participle of ὑγιαίνω (LN 72.15) (BAGD 2. p. 832): ‘sound’ [Herm, ICC, LN,
NTC; all versions], ‘wholesome’ [HNTC], ‘healthy’ [Lns], ‘correct’ [BAGD, LN]. It is
reasonable and appeals to sound intelligence [BAGD]. See this word at 1:13.
d. διδασκαλία (LN 33.224, 33.236) (BAGD 2. p. 191): ‘teaching’ [BAGD, Herm, HNTC, ICC,
LN, Lns; NJB, REB], ‘doctrine’ [NTC; KJV, NAB, NASB, NIV, NRSV, TEV, TNT].
e. fut. mid indic. of ἀνέχομαι (LN 31.54) (BAGD 2. p. 66): ‘to accept’ [LN; NJB], ‘to put up
with’ [BAGD, HNTC; NIV, NRSV], ‘to endure’ [BAGD, Herm, NTC; KJV, NASB], ‘to
stand’ [Lns; REB], ‘to listen to’ [TEV, TNT], ‘to listen to or to hear willingly’ [BAGD], ‘to
tolerate’ [ICC; NAB].
It indicates the grounds for the preceding commands [Alf, EBC, El, GNC, HNTC, LSA, My,
NTC, TNTC]. He must do these things at once because people will not always listen to the
truth [Alf]. This justifies the need for diligence [EBC, El, NTC] and urgency [HNTC, TNTC].
QUESTION—Who is the subject of the verb?
The subject is professing Christians in the future [Alf].
buta according-tob their own desiresc they-will-heap-upd teacherse itchingf the ear,
LEXICON—a. ἀλλά (LN 89.125): ‘but’ [Herm, HNTC, Lns, NTC; all versions except NIV, TNT],
‘instead’ [NIV], ‘nay’ [ICC], not explicit [TNT].
b. κατά with accusative object (LN 89.8): ‘according to’ [NJB], ‘after’ [Herm; KJV],
‘following’ [NAB], ‘just as’ [TNT], ‘in accordance to’ [NASB], ‘in accordance with’
[BAGD, Lns]. This preposition is also translated ‘to suit’ [HNTC, NTC; NIV, NRSV], ‘(each)
will follow’ [REB, TEV].
c. ἐπιθυμία (LN 25.20) (BAGD 3. p. 293): ‘desire’ [BAGD, HNTC, LN; NAB, NASB, NIV,
NRSV, TEV], ‘lust’ [LN, Lns; KJV], ‘taste’ [NJB], ‘whim’ [REB], ‘caprice’ [ICC], ‘fancy’
[Herm, NTC]. The phrase ‘according to their own desires’ is translated ‘just as they like’
[TNT]. See this word at 3:6.
d. fut. act. indic. of ἐπισωρεύω (LN 59.65) (BAGD p. 302): ‘to heap up’ [Lns], ‘to heap’
[KJV], ‘to accumulate’ [BAGD, NTC; NASB, NRSV], ‘to greatly increase the number of’
[LN], ‘to surround (themselves) with’ [NAB], ‘to gather around (them) a great number of’
[NIV], ‘to gather a crowd of’ [REB], ‘to gather together’ [Herm], ‘to amass’ [HNTC], ‘to
pile’ [ICC], ‘to collect (themselves) a whole series of’ [NJB], ‘to collect (for themselves)
more and more’ [TEV, TNT].
e. διδάσκαλος (LN 33.243): ‘teachers’ [Herm, HNTC, ICC, Lns, NTC; all versions].
f. pres. mid. participle of κνήθω, κνήθομαι (LN 25.11) (BAGD p. 437): ‘to feel an itching’
[BAGD]. The phrase ‘itching ear’ is translated ‘having itching ears’ [NTC; KJV], ‘with their
itching ears’ [HNTC], ‘wanting to have their ears tickled’ [NASB], ‘having an itch to get their
hearing tickled’ [Lns], ‘with ears always itching for some novelty’ [ICC], ‘their ears will be
itching for anything new’ [NJB], ‘because their ears are itching (for their wisdom)’ [Herm],
‘(teachers) who tickle their ears’ [NAB], ‘(teachers) to tickle his fancy’ [REB], ‘to say what
their itching ears want to hear’ [NIV], ‘who will tell them what they are itching to hear’
[TEV], ‘to desire to hear what they want to hear’ [LN], ‘they will want to hear only what they
fancy’ [TNT], ‘to suit their own desires’ [NRSV].
QUESTION—What does ‘according to their own desires’ modify?

fut. future
88

1. It relates to, and tells why, they will gather many teachers to themselves who will tell them
just what they want to hear. It is because of their lust to do evil [Brd, EBC, LSA]: because of
their own desires to do evil they surround themselves with many ear-tickling teachers.
2. It tells what kind of teachers they gather to themselves [HNTC, MNTC, NCBC, NTC]:
teachers that fit, are according to and suit their own (the hearers’) fancies or likings;
compatible teachers who will condone their conduct.
3. It relates to the preceding clause as a contrast to ‘not listening to healthy teaching’ so is
joined by ἀλλά ‘but, but rather, instead’, with clauses like ‘rather they will go after their own
desires’, ‘instead of being obedient to the truth and God’s providence they will do according
to their own selfish and willful desires’, ‘not tolerating sound teaching but led by their own
capricious whims’ [Alf, GNC, ICC, My].
QUESTION—What is meant by having ‘itching ears’?
The listeners (not the false teachers) want to hear something new [Brd, El, ICC, MNTC, My,
NCBC, TG], things that excite their fancies [HNTC]. They want to hear what pleases them
[LSA, NCBC, NTC] and what they agree with [TG].
4:4 and froma the truthb they-will-turn-awayc the ear,
LEXICON—a. ἀπό with genitive object (LN 89.122): ‘from’ [Herm, HNTC, Lns, NTC; KJV,
NASB, NIV]. With a semantically negative verb form it is translated ‘to’: ‘stop listening to’
[NASB], ‘refuse to listen to’ [ICC], ‘turn away from listening to’ [NRSV, TEV], ‘shut/stop
their ears to’ [NJB, REB, TNT].
b. ἀλήθεια (LN 72.2) (BAGD 2.b. p. 36): ‘truth’ [BAGD, Herm, HNTC, ICC, LN, Lns, NTC;
all versions].
c. fut. act. indic. of ἀποστρέφω (LN 68.44) (BAGD 1.a.α. p. 100): ‘to turn away’ [BAGD,
Herm, HNTC, NTC; KJV, NASB, NIV], The phrase ‘to turn away the ear’ is translated ‘to
shut one’s ears’ [NJB, TNT], ‘to stop one’s ears’ [REB], ‘to stop listening’ [LN; NAB], ‘to
refuse to listen’ [ICC], ‘to turn away from listening’ [NRSV, TEV], ‘to turn one’s hearing
away’ [Lns]. It means that they will not listen to the truth [LSA].
This indicates an explanation of the previous clause and means ‘that is’ [LSA].
and toa mythsb they-will-turn-aside.c
LEXICON—a. ἐπί with accusative object (LN 84.17): ‘to’ [Herm, HNTC, ICC, NTC; all versions
except KJV], ‘unto’ [KJV], ‘upon’ [Lns].
b. μῦθος (LN 33.13) (BAGD p. 529): ‘myth’ [BAGD, LN, Lns, NTC; NASB, NIV, NJB,
NRSV], ‘fable’ [Herm, HNTC, LN; KJV, NAB, REB, TNT], ‘legend’ [LN; TEV], ‘empty
legend’ [ICC].
c. fut. pass. indic. of ἐκτρέπω, ἐκτρέπομαι (LN 31.65) (BAGD p. 246): ‘to stray after’ [LN],
‘to wander off/away (to)’ [NAB, NRSV], ‘to turn away (to)’ [BAGD, Herm, HNTC; NJB,
REB], ‘to turn aside (to)’ [NTC; NASB, NIV, TNT], ‘to turn aside to listen (to)’ [ICC], ‘to be
turned (unto)’ [KJV], ‘to give their attention (to)’ [TEV], ‘to wrench it out (upon)’ [Lns]. The
passive voice has the sense of the middle voice [BAGD, El, ICC].
QUESTION—What are τοὺς μύθους ‘the myths’?
The article implies that these myths are the ones Paul has already warned Timothy about in 1
Tim. 1:4 and 4:7 [Alf, Brd, NTC]. The errors in the future will be an intensification of present
falsehoods [El, HNTC]. The term ‘myths’ does not describe the origins of the new teachings,
but characterizes them as being empty and foolish [MNTC]. To turn aside to them is to take
them seriously and believe them [TG].
4:5 But you be-self-controlleda in all,b endure suffering,c dod (the) worke of-(an)
evangelist,f fulfillg your ministry.h

pass. passive
89

LEXICON—a. pres. act. impera. of νήφω (LN 88.86) (BAGD p. 538): ‘to be self-controlled’
[BAGD, LN], ‘to keep control of oneself’ [LN; TEV], ‘to be self-possessed’ [BAGD], ‘to
keep steady’ [NJB], ‘to be steady and self possessed’ [NAB], ‘to keep calm, to keep self-
restrained’ [ICC], ‘to keep one’s head’ [HNTC; NIV, REB, TNT], ‘to be sober’ [Herm, Lns,
NTC; NASB, NRSV], ‘to watch’ [KJV].
b. πᾶσιν (LN 59.23) (BAGD 2.a.δ. p. 633): ‘all’. The phrase ἐν πᾶσιν ‘in all’ is translated ‘in
all things/matters’ [Herm, ICC, NTC; KJV, NASB], ‘in all situations/circumstances’ [HNTC;
NIV, TEV], ‘in all respects’ [BAGD], ‘in every way’ [BAGD], ‘in every respect’ [Lns], ‘all
the time’ [NJB], not explicit [NAB]. It is also translated as an adverb: ‘always’ [NRSV], or as
a verb phrase: ‘whatever happens’ [REB, TNT].
c. aorist act. impera. of κακοπαθέω (LN 24.89) (BAGD 2. p. 397): ‘to endure suffering’ [LN;
NRSV, TEV], ‘to endure hardship’ [HNTC; NASB, NIV], ‘to endure affliction’ [KJV], ‘to
endure in sufferings’ [Herm], ‘to put up with suffering’ [NJB], ‘to put up with hardship’
[NAB, REB], ‘to be ready to suffer’ [TNT], ‘to be ready to face suffering’ [ICC], ‘to suffer
hardship’ [NTC], ‘to suffer what is bad’ [Lns].
d. aorist act. impera. of ποιέω (LN 90.45) (BAGD I.1.b.α. p. 681): ‘to do’ [BAGD, Herm, LN,
Lns, NTC; all versions except NAB, REB], ‘to perform’ [NAB], ‘to carry out’ [HNTC]. The
phrase ‘to do work’ is translated ‘to work’ [REB], ‘your work is’ [ICC].
e. ἔργον (LN 42.42) (BAGD 2. p. 308): ‘work’ [BAGD, Herm, ICC, LN, Lns, NTC,; all
versions except REB], ‘job’ [HNTC], ‘task’ [BAGD, LN]. This noun is also translated as an
imperative verb: ‘work (to spread the gospel)’ [REB].
f. εὐαγγελιστής (LN 53.76) (BAGD p. 318): ‘evangelist’ [BAGD, Herm, HNTC, LN, Lns,
NTC; KJV, NAB, NASB, NIV, NRSV, TNT], ‘preacher of the gospel/Good News’ [BAGD;
TEV]. This noun is also translated as a verb phrase: ‘to preach the gospel’ [NJB], ‘to spread
the gospel’ [REB], ‘to preach good tidings’ [ICC].
g. aorist act. impera. of πληροφορέω (LN 68.32) (BAGD 1.a. p. 670): ‘to fulfill’ [BAGD,
Herm, Lns; NAB, NASB, NJB], ‘to fulfill completely’ [LN], ‘to carry out fully/to the full’
[NRSV, TNT], ‘to make full proof’ [KJV], ‘to discharge to the full’ [HNTC, NTC], ‘to
discharge all (the duties)’ [NIV, REB], ‘to perform it to the full’ [ICC], ‘to perform your
whole (duty)’ [TEV].
h. διακονία (LN 35.21) (BAGD 3. p. 184): ‘ministry’ [HNTC, LN, Lns, NTC; KJV, NAB,
NASB, NRSV], ‘duties of your ministry/calling’ [NIV, REB], ‘duty as a servant of God’
[TEV], ‘duty’ [TNT], ‘task’ [LN], ‘task of ministry’ [ICC], ‘service’ [BAGD, Herm; NJB].
It indicates contrast between the actions of those described in 3:4 and those commanded of
Timothy [Alf, Brd, El, GNC, Herm, HNTC, ICC, Lns, MNTC, NTC; all versions]: but as for
you.
QUESTION—What relation is there between his ‘work of an evangelist’ and his ‘ministry’?
Although several commentators regard ‘evangelist’ as used of Timothy in a wide general
sense of preaching, teaching, and expounding the gospel [Alf, Brd, Lns, NTC], it is a specific
work and not an office [Brd, HNTC, NCBC] and it was his first calling [EGT, El, My]. His
διακονία ‘ministry’ embraces a wide range of duties [MNTC, My, TG, TNTC] as the servant
of God [LSA, TG] and of people [ICC, Lns, LSA].
DISCOURSE UNIT: 4:6–8 [Brd, EBC, GNC, MNTC, TNTC; NAB, NJB]. The topic is the
reward for fidelity [NAB], the closing time of Paul’s apostolic course [Brd; NJB], Paul’s final
testimony [EBC, GNC], a triumphant confession [NTC], the farewell [MNTC].
4:6 Fora I alreadyb am-being-poured-out,c
LEXICON—a. γάρ (LN 89.23; 91.1): ‘for’ [ICC, Lns, NTC; KJV, NAB, NASB, NIV], not explicit
[Herm, HNTC; NJB, NRSV, REB, TEV, TNT].
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b. ἤδη (LN 67.20): ‘already’ [Herm, HNTC, LN, Lns, NTC; all versions except KJV, TEV],
‘now ready’ [KJV], ‘the hour has come’ [TEV], ‘on the point of’ [ICC].
c. pres. pass. indic. of σπένδω (LN 53.27) (BAGD p. 761): ‘to be poured out’, ‘to be poured
out as an offering’ [LN], ‘to be poured out as a drink offering’ [Lns, NTC; NASB], ‘to be
poured out like a drink offering’ [NIV], ‘to be poured out like a libation’ [NAB], ‘to be
poured out as a libation’ [NRSV], ‘to be poured away as a libation’ [NJB], ‘to be poured out
as a libation to God’ [ICC], ‘to be poured out on the altar’ [HNTC; REB], ‘to be offered’
[BAGD; KJV], ‘to be sacrificed’ [Herm; TEV], ‘to begin the sacrificial ritual’ [TNT].
It indicates the grounds for the preceding exhortation [GNC, HNTC, Lns, LSA, My, NTC]:
you must be self-controlled and fulfill your ministry because I am about to die. All that is
commanded of Timothy is done in view of what is happening to Paul [Lns]. Paul can do no
more, so Timothy must carry on [HNTC, My, NTC].
QUESTION—At what time is the act of ‘being poured out as libation’ considered to occur?
1. It is considered as already having begun [Alf, Brd, EBC, El, GNC, HNTC, Lns, MNTC, My,
TNTC]: the end of my life has already begun, like the pouring out of a libation to God at the
time of sacrifice.
2. It is considered as imminent, being at the point of occurring [ICC, LSA, NCBC, TG]: the
time has come so that my lifeblood is about to be poured out like a libation to God.
QUESTION—What is the picture and significance of σπένδομαι ‘I am being poured out’?
The picture is of a drink offering being poured on the lamb of sacrifice just before it was
burned on the altar (Numbers 28:24) [EBC]. This pictures the process that leads to the
shedding of his blood, his death as a martyr [Alf, EBC, GNC, HNTC, ICC, Lns, My, NCBC,
TNTC], in which he considers himself as an offering to God [EGT, HNTC, LSA, MNTC,
NTC, TG], the final concluding act of sacrifice being his imminent execution [Lns, NTC].
Paul’s present sufferings constitute the commencement of the libation [El]. Paul’s whole life
has been a sacrifice offered to the Lord, and now the libation of his life’s blood is ready to be
poured on it [ICC, Lns, My, NTC]. He offers his life to God, as a wine offering is poured out
on the altar [TG].
and the timea of-my departureb of me has-come.c
LEXICON—a. καιρός (LN 67.1) (BAGD 3. p. 395): ‘time’ [BAGD, Herm, LN; all versions except
REB], ‘hour’ [HNTC; REB], ‘season’ [NTC], ‘moment’ [ICC], ‘period’ [Lns].
b. ἀνάλυσις (LN 23.101) (BAGD p. 57): ‘departure’ [BAGD, Herm, HNTC, LN, Lns, NTC;
KJV, NASB, NIV, NRSV, REB, TNT], ‘death’ [BAGD, LN], ‘dissolution’ [NAB]. This
word is also translated as a verb ‘to depart’ [NJB], ‘to leave (this life)’ [TEV], ‘to strike one’s
tent and be gone’ [ICC].
c. perf. act. indic. of ἐφίστημι, ἐφίσταμαι (LN 67.63) (BAGD 2.b. p. 331): ‘to be near’ [NAB],
‘to be very near’ [LN], ‘to be at hand’ [HNTC; KJV, TNT], ‘to be close at hand’ [ICC], ‘to be
imminent’ [BAGD, LN], ‘to arrive’ [NTC], ‘to come’ [Herm; NASB, NIV, NJB, NRSV], ‘to
be present’ [Lns], ‘to be here’ [TEV], ‘to be upon (me)’ [REB].
QUESTION—Is the expression ‘my departure’ figurative or literal?
1. It is figurative, picturing the loosing of a ship from its moorings or of breaking camp [EBC,
GNC, HNTC, ICC, LSA, NCBC, NTC, TNTC]. It is used here of leaving this life/physical
body at death [EBC, GNC], getting free of all restricting ties [TNTC], and was a common
metaphorical euphemism for death/dying [GNC, HNTC]. Paul must strike his tent and be
gone [ICC].
2. The word is non-figurative [EGT, El, Lns, MNTC, My, TG], a perfectly general [El] and
literal [Lns] usage of a word which by that time had lost any metaphorical significance

perf. perfect
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[MNTC], meaning nothing more than leaving, setting out, departing for a long trip [MNTC,
My]; a dead figure [LSA] and common euphemism for dying [EGT, LSA]: The time has now
come for my leaving this life.
QUESTION—What time is implied in this context by ἐφέστηκεν ‘has come’?
1. It indicates that the departure time has already arrived, [Brd, EGT, GNC, LSA, MNTC,
NTC], paralleling his already being poured out [Brd], so the time is the present [GNC, Lns]:
my departing time is now here.
2. It indicates that the departure time is near/at hand [Alf, El, HNTC, My, TG, TNTC], i.e.
standing by (waiting to happen), all but here [El]: my time of departure is imminent.
4:7 The gooda fight/contestb I-have fought/contended-in,c the coursed I-have-finished,e
LEXICON—a. καλός (LN 88.4) (BAGD 2.c.β. p. 400): ‘good’ [BAGD, Herm, LN; all versions
except REB, TEV, TNT], ‘great’ [REB, TNT], ‘grand’ [NTC], ‘noble’ [HNTC, Lns], ‘right’
[ICC]. This adjective is also translated ‘to do one’s best’ [TEV].
b. ἀγών (LN 39.29; 50.4) (BAGD 2. p. 15): ‘fight’ [BAGD, Herm, ICC, LN, NTC; all versions
except REB, TEV, TNT], ‘struggle’ [BAGD, LN], ‘contest’ [BAGD, Lns], ‘race’ [LN; REB,
TEV, TNT], ‘match’ [HNTC].
c. perf. mid. indic. of ἀγωνίζομαι (LN 39.29; 50.1) (BAGD 2.b. p. 15): ‘to fight’ [Herm,
HNTC, ICC, LN, NTC; KJV, NAB, NASB, NIV, NRSV], ‘to struggle’ [BAGD], ‘to contend’
[Lns], ‘to compete’ [LN], ‘to run’ [REB, TNT], ‘to do (one’s best) in the race’ [TEV].
d. δρόμος (LN 50.5) (BAGD 1. p. 206): ‘course’ [BAGD, Herm, ICC, LN; KJV, NASB, REB,
TNT], ‘race’ [BAGD, HNTC, LN, Lns, NTC; NAB, NIV, NJB, NRSV], ‘(the) full distance’
[TEV].
e. perf. act. indic. of τελέω (LN 68.22) (BAGD 1. p. 810): ‘to finish’ [BAGD, LN, Lns, NTC;
all versions except NJB, TEV], ‘to complete’ [BAGD, Herm, HNTC, LN], ‘to come to the
end of’ [ICC], ‘to bring to an end’ [BAGD], ‘to run to the finish’ [NJB], ‘to run the full
distance’ [TEV].
QUESTION—What does the adjective καλόν ‘good’ modify?
1. It modifies the noun ‘fight/contest’ [Brd, El, GNC, HNTC, ICC, Lns, LSA, MNTC, TNTC;
all versions except TEV]. It indicates that it is a noble, grand, or great contest in which he has
contended [GNC, HNTC, MNTC, NTC].
2. It describes the quality of fighting/contending Paul exhibited in the contest of life and is
translated adverbially: ‘completed it well’ [EBC], ‘fought through it faithfully’ [My], ‘I have
done my best’ [TEV].
QUESTION—What is the significance and meaning of these two metaphors?
1. There are two different metaphors, one of fighting and one of racing [Herm, HNTC, ICC,
MNTC, My, NTC; KJV, NAB, NASB, NIV, NRSV]. ‘Fight’ refers to a wrestling match
[HNTC, MNTC]. The course is his ministry [My, NTC] or his life [MNTC].
2. There is one metaphor, that of racing [Alf, Brd, EBC, EGT, El, GNC, Lns, LSA, NCBC;
REB, TEV, TNT]. The first clause refers to any contest and is specified as a race in the
second clause [Alf, Brd, EGT, LSA, NCBC]. The course is the race of life [EBC, EGT, El], or
the race of his ministry [GNC, LSA].
the faitha I-have-kept.b
LEXICON—a. πίστις (LN 31.102) (BAGD 3. p. 664): ‘faith’ [Lns, NTC; all versions], ‘(my) trust’
[HNTC]. This noun is also translated as an adjective: ‘faithful’ [Herm]; or verb phrase: ‘to
keep faith’ [ICC].
b. perf. act. indic. of τηρέω (LN 36.19) (BAGD 3. p. 815): ‘to keep’ [BAGD, NTC; all
versions], ‘to not lose’ [BAGD], ‘to guard’ [Lns], ‘to remain’ [Herm], ‘to be loyal to’
[HNTC].
QUESTION—To what does τὴν πίστιν ‘the faith’ refer?
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1. This is objective faith, the body of truth believed by Christians [Alf, BAGD, Brd, EGT, Lns,
LSA, My, TNTC], ‘the Christian creed’ [Brd]. Some see a metaphor in the verb and refer to
faith as the deposit or trust (cf. 2 Tim. 1:14) he had received [Brd, EGT, El, Lns, MNTC,
NCBC, TNTC]. Another classifies this as a dead figure [LSA]. Paul has been loyal to what
Christians believe [LSA]. He has kept the faith against all inducements to deny it [My]. He
has preserved the faith intact [NCBC].
2. This is personal faith in God [NTC]. Paul’s faith in Christ has never swerved and keeps
ruling his life.
3. This is part of the athletic metaphor [EBC]. Paul has kept the rules and is not disqualified
from winning the race [EBC].
4. This is part of the fixed phrase ‘to keep faith’ which refers to his fidelity, i.e., loyalty all
through his ministry [GNC, Herm, HNTC, ICC]. Paul has remained faithful [Herm] and has
been true to his promise to the Lord [ICC]. He has been loyal to the divine mandate [HNTC].
4:8 For-the-resta there-is-stored-upb for-me the crownc of-righteousness,d
LEXICON—a. λοιπός (LN 67.134) (BAGD 3.a.α. or 3.b p. 480): ‘for the rest’, ‘now’ [Herm, HNTC;
NIV, TNT], ‘and now’ [REB, TEV], ‘all (there is) now’ [NJB], ‘as for the rest’ [Lns], ‘from
now on’ [BAGD, LN; NAB, NRSV], ‘henceforth’ [LN; KJV], ‘so henceforth’ [ICC], ‘in/for
the future’ [BAGD, NTC; NASB], ‘furthermore’ [LN], ‘therefore’ [BAGD].
b. pres. mid. indic of ἀπόκειμαι (LN 85.53; 13.73) (BAGD 2. p. 92): ‘to be in store’ [HNTC;
NIV], ‘to be stored up safely’ [ICC], ‘to be safely stored away’ [NTC], ‘to be laid up’ [Lns;
KJV, NASB], ‘to be reserved’, [BAGD, Herm; NRSV], ‘to await/wait’ [NAB, REB, TEV],
‘to remain’ [TNT], ‘there is to come’ [NJB].
c. στέφανος (LN 57.121) (BAGD 2.a. p. 767): ‘crown’ [Herm, ICC; all versions except REB,
TEV], ‘garland’ [HNTC; REB], ‘wreath’ [NTC], ‘victory wreath’ [Lns], ‘prize of victory’
[TEV], ‘prize’ [LN], ‘reward’ [BAGD]. This is the laurel wreath given to the winner of the
race [EBC, GNC, HNTC].
d. δικαιοσύνη (LN 88.13) (BAGD 2.b. p. 196): ‘righteousness’ [BAGD, Herm, HNTC, LN,
Lns, NTC; KJV, NASB, NIV, NRSV, REB, TNT], ‘a righteous life’ [ICC; TEV],
‘uprightness’ [BAGD; NJB]. It is also translated ‘merited’ [NAB], ‘awarded for a righteous
life’ [TEV].
QUESTION—What is meant by λοιπόν ‘for the rest’?
It is taken by many to mean ‘from now on, henceforth’ [Alf, Brd, El, NTC; KJV, NAB,
NASB, NRSV]. Others think that there is no notion of duration and that it means ‘for the rest,
now’ [EGT, Herm, HNTC, Lns, MNTC, My, TNTC; NIV, REB, TEV, TNT]. Paul is at the
end of his life and now nothing remains other than to receive his reward [HNTC, My]. Paul
has nothing more to do than to receive the crown [EGT]. This contrasts what remains to be
realized with what has been accomplished [TNTC].
QUESTION—In what sense is the crown stored up?
The verb describes something that is set aside for future use [El]. God has kept it for him
[TG]. The crown was reserved in anticipation of the completion of the race and the time of
presenting it to the winner [Lns]. It has been promised to him and Christ has earned it for him
[NTC].
QUESTION—How are the nouns related in the genitive construction ὁ τῆς δικαιοσύνης
στέφανος ‘the crown of righteousness’?
Paul has resumed the athletic metaphor, and the στέφανος ‘crown’ refers to the garland or
winner’s wreath [EBC, Lns, LSA, NTC, TG], awarded in recognition of achievement [LSA],
at the end of the race, which in this case was the end of his victorious life [EBC]
1. It means the crown that is awarded for righteousness [Alf, Brd, EGT, El, GNC, HNTC, Lns,
MNTC, NCBC, NTC, TNTC; TEV]: the crown that is awarded to those who are righteous.
The crown is eternal life and is given as a fitting recompense for an upright life [HNTC,
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NTC]. The crown goes with and belongs to imputed righteousness and to acquired
righteousness manifested in the life [Lns].
2. It means the crown that consists of righteousness [LN, My]: the crown, that is,
righteousness. Righteousness is that perfect state granted at the judgment by the sentence that
justifies him [My]. The prize is being declared righteous or being put right with God [LN
(57.121)].
which the Lord will-givea to-me on that day, the righteousb judge,c
LEXICON—a. fut. act. indic. of ἀποδίδωμι (LN 38.16) (BAGD 1. p. 90): ‘to give’ [KJV, NJB,
NRSV, TEV, TNT], ‘to duly give’ [Lns], ‘to award’ [BAGD, HNTC, ICC, NTC; NAB,
NASB, NIV, REB], ‘to reward’ [LN], ‘to bestow’ [Herm].
b. δίκαιος (LN 88.12) (BAGD 2. p. 195): ‘righteous’ [BAGD, HNTC, LN, Lns, NTC; KJV,
NASB, NIV, NRSV, REB, TEV], ‘upright’ [NJB], ‘just’ [Herm, LN; NAB], not explicit
[ICC]. It is also translated as an adverb: ‘(who judges) rightly’ [TNT].
c. κριτής (LN 56.28) (BAGD 1.a.β. p. 453): ‘judge’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions except TNT]. This noun is also translated by a relative clause ‘who judges’ [TNT].
Not explicit [ICC].
QUESTION—Who is the Lord?
The Lord is Christ [Alf, Brd, HNTC, MNTC, NTC, TG].
QUESTION—What day is referred to?
It is the day Christ comes again [EGT, HNTC, My], the day of the last judgment [Brd, El,
TG], the day of resurrection [Lns].
and not onlya to-me but also to-all the (ones) having-lovedb the appearingc of-him.
LEXICON—a. μόνος (LN 58.50): ‘only’ [Herm, HNTC, ICC; all versions except REB, TNT],
‘alone’ [Lns, NTC; REB, TNT].
b. perf. act. participle of ἀγαπάω (LN 25.104) (BAGD 2. p. 5): ‘to love’ [LN; KJV], ‘to have
loved’ [HNTC, NTC; NASB], ‘to have been loving’ [Lns], ‘to look for with eager longing’
[NAB], ‘to long for’ [BAGD, Herm], ‘to have longed for’ [NIV, NJB, NRSV], ‘to set their
hearts on’ [ICC; REB, TNT], ‘to wait with love for’ [TEV]. The perfect tense refers to their
love having continued up to the moment of receiving the crown [Alf, EGT, TNTC]. This
views their love from the viewpoint of the time of the judgment [ICC]. To love the Lord’s
appearing means to look forward to it with earnest joy [Alf]. They long for it to take place
[HNTC, MNTC, NCBC, TNTC]. Love for Christ is a motive for this longing [MNTC]. They
long for Christ’s complete triumph [TNTC].
c. ἐπιφάνεια (LN 24.21) (BAGD 1. p. 304): ‘appearing’ [BAGD, ICC, LN, NTC; KJV, NAB,
NASB, NIV, NJB, NRSV], ‘manifestation’ [HNTC], ‘appearance’ [Herm], ‘coming
appearance’ [REB], ‘coming again’ [TNT], ‘coming in judgment’ [BAGD], ‘epiphany’ [Lns].
It is also translated as a verb: ‘to appear’ [TEV]. See this word at 4:1.
DISCOURSE UNIT: 4:9–22 [EGT, Lns, My, NTC; NASB, REB]. The topic is personal
concerns and details [EGT, My, NTC; NASB], final instructions [REB], addenda to the body
of letter [Lns].
DISCOURSE UNIT: 4:9–18 [GNC, HNTC, ICC; NIV, NJB, TEV]. The topic is a personal
request, remarks, and warning instructions [GNC, HNTC; NIV, TEV], an appeal to come and
assurance of God’s protection [ICC], final advice [NJB].
DISCOURSE UNIT: 4:9–15 [LSA, NCBC]. The topic is being diligent to come to Paul soon
[LSA], instructions and information regarding Paul’s co-workers [NCBC].
DISCOURSE UNIT: 4:9–13 [EBC, MNTC, TNTC; NAB]. The topic is Paul’s loneliness
[NAB], Paul’s final plea [EBC], a personal request [TNTC], instructions relative to Timothy’s
visit [MNTC].
DISCOURSE UNIT: 4:9–12 [Brd, Herm]. The topic is an invitation for Timothy to come to
his lonely situation [Brd], a description of Paul’s situation [Herm].
4:9 Do-your-best/Hastena to come to me soon:b
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LEXICON—a. aorist act. impera. of σπουδάζω (LN 68.63; 68.79) (BAGD 1. p. 763): ‘to do one’s
best’ [HNTC, LN, NTC; NAB, NIV, NRSV, REB, TEV, TNT], ‘to make every effort’ [Herm,
ICC; NASB, NJB], ‘to be diligent’ [Lns], ‘to do one’s diligence’ [KJV], ‘to endeavor’ [LN],
‘to hasten, to hurry’ [BAGD, LN].
b. ταχέως (LN 67.56) (BAGD 1.a. p. 806): ‘soon’ [BAGD, LN; NAB, NASB, NRSV, REB,
TEV, TNT], ‘quickly’ [BAGD, Herm, HNTC, Lns, NTC; NIV], ‘at once’ [BAGD], ‘speedily’
[ICC], ‘shortly’ [KJV], ‘without delay’ [BAGD]. It is also translated ‘as soon as you can’
[NJB].
QUESTION—What is meant by σπούδασον ‘do your best, hasten’?
1. It means that Timothy is to do his best to come soon [Brd, El, GNC, Herm, HNTC, ICC,
Lns, LSA, NTC; all versions]. Timothy has to conclude his work before setting out [Lns], and
travel conditions are taken into account [GNC].
2. It means that he is to hasten and come soon [BAGD, EBC].
4:10 fora Demas has-desertedb me, having-lovedc the presentd age,e and wentf to
Thessalonica, Crescens to Galatia, Titus to Dalmatia.
TEXT Instead of Γαλατίαν ‘Galatia’, some manuscripts have Γαλλίαν ‘Gaul’. GNT selects the
reading ‘Galatia’ with a B rating, indicating some degree of doubt. The reading ‘Gaul’ is
selected only by HNTC.
LEXICON—a. γάρ (LN 89.23): ‘for’ [Herm, HNTC, LN, Lns, NTC; all versions except NJB, REB,
TEV], ‘as it is’ [NJB], not explicit [ICC; REB, TEV].
b. aorist act. indic. of ἐγκαταλείπω (LN 35.54) (BAGD 2. p. 215): ‘to desert’ [BAGD, HNTC,
ICC, LN, NTC; NASB, NIV, NJB, NRSV, REB, TEV], ‘to forsake’ [KJV], ‘to leave’ [Herm;
NAB, TNT], ‘to abandon’ [Lns].
c. aorist act. participle of ἀγαπάω (LN 25.104) (BAGD 2. p. 5): ‘to love’ [LN; KJV, NASB,
NIV], ‘to be in love with’ [NRSV], ‘to fall in love with’ [TEV], ‘to love too much’ [TNT], ‘to
be enamored’ [NAB], ‘to have one’s heart set on’ [REB]. It is also translated as a noun: ‘(for)
love (of this life)’ [NJB].
d. νῦν (LN 67.38) (BAGD 3.a. p. 546): ‘present’ [HNTC, ICC, Lns, NTC; KJV, NAB, NASB,
NRSV, REB, TEV], ‘this’ [Herm; NIV, NJB, TNT].
e. αἰών (LN 41.38; 67.143) (BAGD 2.a. p. 27): ‘age’ [BAGD, LN], ‘world’ [Herm, HNTC,
ICC, NTC; all versions except NJB], ‘life’ [NJB], ‘eon’ [Lns].
f. aorist pass. indic. of πορεύομαι (LN 15.18, 15.34): ‘to go off’ [HNTC, ICC; TEV, TNT], ‘to
go’ [Herm, Lns, NTC; NAB, NASB, NIV, NJB, NRSV, REB], ‘to go away’ [LN], ‘to depart’
[KJV].
It indicates the grounds for the preceding command [Alf, EBC, GNC, Lns, LSA, NTC]: come
soon because all except Luke have gone away.
QUESTION—What relationship is indicated by the use of the participle ἀγαπήσας ‘having
loved’?
It indicates the reason Demas deserted Paul [Brd, GNC, Herm, HNTC, LSA]: he deserted me
because he loved the present age.
QUESTION—What does it mean ‘to love this world/age’?
This is a somewhat figurative expression [LSA], indicating in its broadest sense predominate
interest in worldly matters or pursuits [MNTC, TG], or it simply means he went into business
and so left for Thessalonica, his probable home [Lns, NCBC]. However, it was a concern for
present benefits at the neglect of future reward [LSA]. This dominating interest in the affairs
of this life [TG], i.e., love of the present world this side of the grave [NTC] comes out in
sharp contrast to the love of the appearing of Christ and the future world of 4:8 [GNC, HNTC,
NTC, TNTC], the same words ἀγαπάω ‘to love’ and αἰών ‘world/age’ being used in both
verses. The personal benefits for which he may have been concerned were ease, comfort, and
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pleasures [El, HNTC, NTC], the visible earthly blessings [My], and may well have included
the transitory treasures of material wealth [NTC, TG]. From the negative point of view, this
expression shows his lack of inclination to be a partner to the peril, danger, rigors, hardship,
and privation attending the apostle [Brd, EBC, El, HNTC, TNTC]. Demas became
discouraged, and finally his courage failed [ICC, NCBC], and he therefore deserted Paul
[TNTC].
QUESTION—Why did Crescens and Titus leave Paul?
They are not reproached for having left him [EGT, LSA]. It is assumed that Paul sent them to
do missionary work [EBC, GNC, HNTC, NTC, TNTC] or some other errands [Lns].
4:11 Luke alonea is with me.
LEXICON—a. μόνος (LN 58.50) (BAGD 1.a.α. p. 527): ‘alone’ [BAGD, LN, Lns; TNT], ‘only’
[BAGD, Herm; KJV, NASB, NIV, NJB, NRSV, TEV]. This clause is translated ‘I have no
one with me but Luke’ [NAB], ‘apart from Luke I have no one with me’ [REB], ‘Luke is the
only one with me’ [HNTC, NTC], ‘Luke is with me, but he is single-handed’ [ICC].
Having-gottena Mark, bringb (him) with yourself, for he-is usefulc to-me ford ministry.e
LEXICON—a. aorist act. participle of ἀναλαμβάνω (LN 15.168) (BAGD 4. p. 57): ‘to get’ [Herm;
NAB, NIV, NRSV, TEV], ‘to take’ [KJV], ‘to take along’ [BAGD, LN], ‘to bring along’
[LN], ‘to get hold of’ [HNTC; REB], ‘to pick up’ [Lns, NTC; NASB, TNT], ‘to pick up on
your journey’ [ICC], not explicit [NJB].
b. pres. act. impera. of ἄγω (LN 15.165) (BAGD 1.b. p. 14): ‘to bring’ [Herm, HNTC, ICC,
LN, NTC; all versions], ‘to bring along’ [BAGD, Lns].
c. εὔχρηστος (LN 65.31) (BAGD p. 329): ‘useful’ [BAGD, ICC, Lns; NASB, NRSV, TNT],
‘very useful’ [NTC], ‘helpful’ [NIV], ‘profitable’ [KJV]. This phrase is translated ‘I find him
a useful helper/assistant’ [NJB, HNTC], ‘he can help me’ [TEV], ‘he can be of great service’
[NAB], ‘I can make good use of his services’ [Herm], ‘he is a great help’ [REB].
d. εἰς with accusative object (LN 90.23) (BAGD 5. p. 230): ‘for’ [BAGD, ICC, Lns, NTC;
KJV, NASB], ‘in’ [NIV, NJB, NRSV, TEV, TNT], ‘with respect to’ [BAGD], not explicit
[Herm, HNTC; NAB, REB].
e. διακονία (LN 35.19; 35.21) (BAGD 1. p. 184): ‘ministry’ [LN, Lns, NTC; KJV, NIV,
NRSV], ‘service’ [BAGD, Herm, ICC, LN; NAB, NASB], ‘work’ [NJB, TEV, TNT],
‘assistant’ [HNTC], not explicit [REB].
QUESTION—From where is Timothy to take Mark and bring him with himself?
Mark might have been working with Timothy, but was away touring the churches in Asia
Minor at the time [Lns, NTC]. Mark was not in Ephesus [GNC] where Timothy was, but
somewhere between there and Rome [EGT], so on the way [Brd, EGT, HNTC, MNTC, My,
NCBC, TNTC], Timothy was to pick him up and bring him along.
QUESTION—To what does διακονία ‘ministry’ refer?
1. It refers to the work of Paul’s apostolic office [Alf, My], his Christian work for the kingdom
[NTC, TG], the service of preaching the gospel [EGT, NCBC], and to the outreach ministry
for the Gospel in Rome [Lns].
2. It refers to attendance to Paul’s personal needs [Brd, HNTC].
3. It is a neutral [El], intentionally vague [MNTC], general term [TNTC], which includes both
personal service to Paul and the gospel ministry [El, GNC, LSA; and probably MNTC]; in
fact he will be useful for any kind of service [MNTC, TNTC].
4:12 And/Buta Tychicus I-sentb to Ephesus.
LEXICON—a. δέ (LN 89.87; 89.124): ‘and’ [KJV], ‘now’ [Lns, NTC], ‘as for’ [ICC], ‘but’ [NASB],
not explicit [Herm, HNTC; all versions except KJV, NASB].
b. aorist act. indic. of ἀποστέλλω (LN 15.66): ‘to send’ [Herm, ICC; all versions], ‘to send
away’ [BAGD], ‘to dispatch’ [HNTC], ‘to commission’ [Lns, NTC].
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1. It indicates a continuation [HNTC, ICC, Lns, NTC; KJV]: and. Paul interrupted the account
of how short-handed he was by a comment about bringing along Mark, and now he resumes
with the departure of Tychicus [HNTC]. It is not a contrast since Paul had also sent away
Crescens and Titus [Lns]. This is a parenthetical remark to explain that he is sending a
substitute while Timothy and Mark are away visiting Paul [Lns]. Another view is that this is a
second grounds for bringing Mark to Paul [LSA].
2. It indicates a contrast to those mentioned in 4:10 who had left on their own accord [Alf,
EGT].
3. It indicates a contrast to an implied statement [El, GNC]: I need Mark; I had a useful man in
Tychicus, but I sent him to Ephesus.
QUESTION—What are the implications of the aorist form ἀπέστειλα ‘I sent’ in this situation?
1. It indicates a past action of sending Tychicus to Ephesus, and is represented by the English
past tense ‘I sent’ [NIV, TEV], or more commonly by the perfect tense ‘I have sent’ [Herm;
KJV, NAB, NASB, NJB, NRSV, REB, TNT], and ‘I have dispatched’ [HNTC].
2. This is an epistolary aorist (cf. Col. 4:8) [Alf, Brd, EBC, GNC, Lns, NTC, TNTC] and hence
may be rendered: ‘I am sending’ [EBC, GNC, ICC], or ‘I am commissioning’ [Lns, NTC].
Paul is sending this letter with Tychicus [Alf, EBC, TNTC] or is sending him to take
Timothy’s place [Alf, EBC, TNTC].
4:13 The cloak,a which I-leftb in Troas with Carpus, comingc bring,d and the books,e
especiallyf the parchments.g
LEXICON—a. φαιλόνης (LN 6.172) (BAGD p. 851): ‘cloak’ [BAGD, HNTC, ICC, LN, Lns, NTC;
all versions except TEV], ‘coat’ [Herm; TEV]. This means any type of outer garment [LN].
Probably it was little more than a blanket with a hole in the middle for the head [MNTC,
NTC, TG].
b. aorist act. ind. of ἀπολείπω (LN 85.65) (BAGD 1. p. 94): ‘to leave’ [Herm, HNTC, LN,
NTC; all versions], ‘to leave behind’ [BAGD, ICC].
c. pres. mid. participle of ἔρχομαι (LN 15.81): ‘to come’ [LN]. This is translated as a temporal
dependent clause ‘when you come’ [Herm, HNTC, ICC, NTC; all versions], or as a
prepositional phrase ‘on coming’ [Lns].
d. pres. act. impera. of φέρω (LN 15.166) (BAGD 4.a.α. p. 855): ‘to bring’ [BAGD, Herm,
HNTC, LN; all versions except KJV], ‘to fetch’ [BAGD], ‘to bring with you’ [ICC; KJV], ‘to
bring along’ [NTC], ‘to be bringing along’ [Lns].
e. βιβλίον (LN 6.64) (BAGD 1. p. 141): ‘book’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions except NIV, NJB], ‘scroll’ [BAGD, LN; NIV, NJB], ‘papers’ [ICC]. This is a
document consisting of a scroll or of scrolls bound in book form [LN]. They were papyrus
rolls [Alf, EBC, El, Lns, MNTC, TG, TNTC].
f. μάλιστα (LN 78.7) (BAGD 1. p. 489): ‘especially’ [BAGD, Herm, HNTC, LN, Lns, NTC;
all versions except NRSV, REB], ‘above all’ [BAGD, ICC; NRSV], ‘particularly’ [BAGD,
LN; REB], ‘most of all’ [BAGD].
g. μεμβράνα (LN 6.59, 6.66) (BAGD p. 502): ‘parchment’ [BAGD, Herm, LN (6.59), NTC;
KJV, NAB, NASB, NIV, NRSV, TNT], ‘notebook’ [REB], ‘book made of parchment’ [LN
(6.66); TEV], ‘(the) parchment ones’ [HNTC; NJB], ‘(the) rolls’ [ICC]. These were scrolls
written on animal skins [Brd, EBC, Lns, LSA, NTC, TG] and were more expensive that the
papyrus rolls [Alf, Brd, EBC, EGT, Lns, LSA, My].
DISCOURSE UNIT: 4:14–18 [NAB, EBC]. The topic is comfort in trials [NAB], man’s
opposition and God’s support [EBC].
DISCOURSE UNIT: 4:14–15 [LSA, TNTC]. The topic is a warning about Alexander
[LSA], a specific warning [TNTC].
4:14 Alexander the coppersmitha didb greatc harmd to-me;
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LEXICON—a. χαλκεύς (LN 2.55) (BAGD p. 874): ‘coppersmith’ [BAGD, Herm, HNTC, LN, Lns;
all versions except NIV, TEV], ‘metalworker’ [BAGD, NTC; NIV, TEV], ‘worker in bronze’
[ICC]. This word came to be used in a general sense of any metal worker [TG], especially
workers in iron [EBC].
b. aorist mid. indic. of ἐνδείκνυμι (LN 13.131) (BAGD 2. p. 262): ‘to do (to someone)’
[BAGD, Herm, HNTC, ICC, LN, Lns, NTC; all versions], ‘to show (ill-will) and to do
(harm)’ [ICC].
c. πολύς (LN 78.3): ‘great’ [LN; NRSV, TEV], ‘a great deal of’ [Herm; NAB, NIV, REB,
TNT], ‘much’ [HNTC, ICC, Lns, NTC; KJV, NASB], ‘a lot of’ [NJB].
d. κακός (LN 20.18; 88.106; 65.26) (BAGD 3. p. 398): ‘harm’ [BAGD, Herm, ICC, LN; all
versions except KJV], ‘evil’ [BAGD, LN; KJV], ‘damage’ [Lns, NTC], ‘ill-will’ [ICC],
‘wrong’ [BAGD].
QUESTION—Who was Alexander?
He was either the Alexander Paul excommunicated (1 Tim. 1:19–20), a Jew who tried to stop
the rioting in Ephesus (Acts 19:33–34), or some other man named Alexander [GNC]. This
was a very common name and many commentators do not think that he has been referred to
elsewhere in Scripture [Brd, EBC, El, ICC, Lns, My, NCBC, NTC]. Some think that it could
be the Alexander Paul wrote about in 1 Tim. 1:19–20 [Alf, EGT, GNC, HNTC, MNTC, TG].
the Lord will-repaya him according-tob his deeds,c
TEXT—Instead of the indicative form ἀποδώσει ‘he will repay’, some manuscripts have the
optative form ἀποδῴη ‘may he repay’. GNT does not mention this alternative. The optative is
selected only by KJV.
LEXICON—a. fut. act. indic. of ἀποδίδωμι (LN 38.16) (BAGD 3. p. 90): ‘to repay’ [NTC; NAB,
NASB, NIV, NJB], ‘to recompense’ [BAGD, LN], ‘to reward’ [BAGD, LN; KJV, TEV], ‘to
pay (him) back’ [HNTC; NRSV], ‘to deal with (him)’ [REB, TNT], ‘to give (him his)
recompense’ [Herm], ‘to give (every man his due) reward’ [ICC], ‘to duly give (to him)’
[Lns]. This is the same verb used in 4:8.
b. κατά with accusative object (LN 89.8) (BAGD II.5.a.β. p. 407): ‘according to’ [BAGD,
Herm; KJV, NAB, NASB, TEV], ‘in accordance with’ [Lns, NTC], ‘for (what he has done)’
[NIV, NRSV, TNT], ‘as (his actions/deeds/he) deserve(s)’ [HNTC; NJB, REB]. The sense of
this preposition is also translated by an adjective: ‘due (reward)’ [ICC]. This word introduces
the norm according to which rewards or punishments are given [BAGD].
c. ἔργον (LN 42.11) (BAGD 1.c.β. p. 308): ‘deed’ [BAGD, Herm, NTC; NAB, NASB, NJB,
NRSV], ‘work’ [Lns; KJV], ‘action’ [HNTC], ‘act’ [LN], ‘what he has done’ [NIV, TEV,
TNT], not explicit [REB, ICC].
4:15 whom also you guard-against,a for greatlyb he-opposedc our words.d
LEXICON—a. pres. mid. impera. of φυλάσσω (LN 37.120) (BAGD 2.a. p. 868): ‘to guard against’
[BAGD], ‘to be on guard’ [NAB, NASB], ‘to be on one’s guard’ [Herm, HNTC, ICC, NTC;
NIV, NJB, REB, TEV, TNT], ‘to guard oneself’ [Lns], ‘to guard closely’ [LN], ‘to look out
for’ [BAGD], ‘to beware’ [KJV, NRSV], ‘to avoid’ [BAGD].
b. λίαν (LN 78.1) (BAGD 1. p. 473): ‘greatly’ [Lns; KJV], ‘strongly’ [NAB, NIV, NRSV],
‘vigorously’ [NTC; NASB], ‘bitterly’ [ICC; NJB, REB, TNT], ‘violently’ [HNTC; TEV],
‘vehemently’ [BAGD], ‘very much’ [Herm].
c. aorist act. indic. of ἀνθίστημι (LN 39.1) (BAGD 2. p. 67): ‘to oppose’ [BAGD, HNTC, ICC,
LN, NTC; NASB, NIV, NRSV, REB, TEV, TNT], ‘to withstand’ [BAGD, Lns; KJV], ‘to
resist’ [BAGD, Herm; NAB], ‘to contest’ [NJB].
d. λόγος (LN 33.98, 33.99) (BAGD 1.a.δ. p. 477): ‘word’ [BAGD, Herm, LN, NTC; KJV],
‘statement’ [Lns], ‘preaching’ [NAB], ‘teaching’ [NASB], ‘message’ [LN; NIV, NRSV,
TEV, TNT], ‘what I said’ [HNTC], ‘everything/all that we said’ [ICC; NJB], ‘everything we
teach’ [REB].
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QUESTION—What is referred to by ‘our words’?
1. It refers to the verbal presentation of the common faith [Alf], the words of the Christian
gospel [El, TG], the message, preaching, teaching, and doctrine Paul and the church
proclaimed [EGT, ICC, LSA, MNTC, NCBC], or in a very general sense ‘the Truth’ [My].
2. It refers just to the words of defense at Paul’s trial [Lns, NTC].
3. It refers to both Paul’s defense at the trial and the proclamation of the gospel by preaching
[Brd, EBC]. Any explicit rendering of this partly depends on where this Alexander is thought
to be, whether in Ephesus where Timothy was, or in Rome where Timothy was about to
come. Commentaries differ and the text gives no conclusive evidence.
DISCOURSE UNIT: 4:16–18 [Herm, LSA, MNTC, NCBC]. The topic is personal matters
regarding Paul and his trial [Herm, MNTC, NCBC], Paul’s resources and safety [LSA].
4:16 At my firsta defenseb no-one by-mec was-at-my-side,c but all-desertedd me;
LEXICON—a. πρῶτος (LN 60.46) (BAGD 1.a. p. 725): ‘first’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions except NJB, TEV], ‘first time’ [NJB, TEV].
b. ἀπολογία (LN 33.435) (BAGD 2.a. p. 96): ‘defense’ [BAGD, Herm, HNTC, Lns, NTC;
NASB, NIV, NRSV], ‘answer’ [KJV], ‘hearing (of my) case in court’ [ICC; NAB, REB,
TNT]. This noun is also translated as a verb: ‘to defend oneself’ [LN; TEV], ‘to present one’s
defense’ [NJB].
c. aorist mid. indic. of παραγίνομαι (LN 35.6) (BAGD 3. p. 613): ‘to be at one’s side’ [Lns,
NTC], ‘to stand by’ [BAGD, Herm; TEV], ‘to stand with’ [KJV], ‘to take one’s part’ [NAB],
‘to support’ [NASB, TNT], ‘to appear to support’ [ICC], ‘to come to one’s support’ [NIV,
NRSV], ‘to come into court to support’ [NJB, REB], ‘to give someone support’ [HNTC], ‘to
come to the aid of’ [BAGD], ‘to come to help’ [LN].
d. aorist act. indic. of ἐγκαταλείπω: ‘to desert’. See this word at 4:10
QUESTION—What was this first defense?
It was the preliminary hearing in court [Alf, EBC, ICC, Lns]. This was a preliminary
investigation of the charges [EGT, GNC, HNTC, MNTC, TG, TNTC].
QUESTION—What did Paul expect by having people by his side?
They would be witnesses in his behalf [HNTC, ICC, NTC, TG], or friends who would show
by their presence that they valued and respected him [Lns, MNTC].
(may-it) not be-held-againsta them.
LEXICON—a. aorist pass. opt. of λογίζομαι (LN 29.4; 57.227) (BAGD 1.a. p. 476): ‘to be held
against’ [NAB, NIV, TNT], ‘to be counted against’ [BAGD, Herm; NASB, NRSV, REB], ‘to
be laid to one’s account’ [HNTC], ‘to be laid to one’s charge’ [ICC; KJV], ‘to be held
accountable’ [NJB], ‘to be reckoned to’ [Lns]. The passive verb is also translated as active by
supplying an actor for the optative mood: ‘May God not count it against them’ [TEV].
QUESTION—Why did Paul add this clause?
This is a prayer to God [KJV, REB]. Paul indicated that he forgave those who deserted him
[GNC, HNTC] because they feared to stand by him [Brd, EBC, HNTC, Lns, MNTC].
4:17 Buta the Lord stood-withb me and strengthenedc me,
LEXICON—a. δέ (LN 89.124): ‘but’ [Herm, HNTC, ICC, Lns, NTC; all versions except KJV],
‘notwithstanding’ [KJV].
b. aorist act. indic. of παρίστημι or παρίσταμαι (LN 85.14; 85.13) (BAGD 2.a.γ. p. 628): ‘to
stand with’ [KJV, NASB], ‘to stand by’ [BAGD, Herm, HNTC; NJB, NRSV, REB, TNT], ‘to
stand by/at one’s side’ [ICC, Lns, NTC; NAB, NIV], ‘to stay with’ [TEV], ‘to be with
someone’ [LN], ‘to come to the aid of’ [BAGD] ‘to help’ [BAGD].
c. aorist act. indic. of ἐνδυναμόω (LN 74.6) (BAGD 1. p. 263): ‘to strengthen’ [BAGD, LN;
KJV, NASB], ‘to empower’ [LN], ‘to give strength’ [Herm, HNTC, NTC; NAB, NIV,

opt. optative
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NRSV, TEV, TNT], ‘to give power’ [NJB], ‘to loan strength’ [REB], ‘to inspire with
strength’ [ICC], ‘to put power in’ [Lns].
This indicates contrast [Brd, EBC, El, GNC, Herm, HNTC, ICC, Lns, LSA, NTC; all
versions]. It contrasts the Lord’s faithfulness with man’s unfaithfulness [Brd, El]. These
people deserted him, but the Lord stood by him [EBC, GNC, ICC, LSA].
It refers to Jesus [Alf, GNC, TG].
so-thata throughb me the preachingc could-be-fully-accomplished,d and all the nationse
could-hear,f
LEXICON—a. ἵνα (LN 89.59): ‘so that’ [HNTC, Lns; NAB, NIV, NJB, NRSV, REB, TEV], ‘in
order that’ [NTC; NASB], ‘that’ [Herm, ICC; KJV], not explicit [TNT].
b. διά with genitive object (LN 90.4): ‘through’ [Herm, HNTC, Lns, NTC; NAB, NASB, NIV,
NJB, NRSV], ‘by’ [ICC; KJV]. This preposition with its object is also translated as a verb
clause: ‘I might be his instrument’ [REB], ‘I was able to’ [TEV, TNT].
c. κήρυγμα (LN 33.258) (BAGD 2. p. 431): ‘preaching’ [BAGD, Herm; KJV], ‘message’
[NTC; NIV, NJB, NRSV, TEV, TNT], ‘preaching task’ [NAB], ‘preaching of the gospel’
[HNTC, ICC], ‘proclamation’ [NASB], ‘proclamation of the gospel’ [REB], ‘herald
proclamation’ [Lns].
d. aorist pass. subj. of πληροφορέω (LN 33.199): ‘to be fully accomplished’ [NASB], ‘to be
brought to completion’ [HNTC], ‘to be completed’ [NAB], ‘to be fully completed’ [Lns], ‘to
be fully made’ [ICC], ‘to be fully proclaimed’ [NIV, NJB, NRSV], ‘to fully proclaim’ [TNT],
‘to be proclaimed far and wide’ [Herm], ‘to proclaim completely’ [LN], ‘to be fully heralded’
[NTC], ‘to be fully known’ [KJV], ‘to make full (proclamation of the gospel)’ [REB], ‘to
proclaim the full (message)’ [TEV].
e. ἔθνος (LN 11.37, 11.55): ‘nation.’ The plural form τά ἔθνη ‘the nations’ [Herm; NAB] is
translated ‘the Gentiles’ [ICC, Lns, NTC; all versions except NAB, REB], ‘the whole pagan
world’ [HNTC; REB], ‘the heathen’ [BAGD, LN].
f. aorist act. subj. of ἀκούω (LN 24.52): ‘to hear’ [Herm, HNTC, ICC, LN, Lns, NTC; all
versions].
and I-was-delivereda out-fromb (a) lion’s mouth.c
LEXICON—a. aorist pass. indic. of ῥύομαι (LN 21.23) (BAGD p. 737): ‘to be delivered’ [BAGD,
ICC, LN; KJV, NASB, NIV], ‘to be saved’ [BAGD; NAB, NJB], ‘to be rescued’ [BAGD,
Herm, HNTC, LN, Lns, NTC; NRSV, REB, TEV, TNT].
b. ἐκ with genitive object (LN 84.4): ‘out of’ [Lns, NTC; KJV, NASB], ‘from’ [Herm, HNTC,
ICC; all versions except KJV, NASB].
c. στόμα (LN 8.19) (BAGD 1.c. p. 770): ‘mouth’ [BAGD, Herm, HNTC, LN, Lns, NTC; KJV,
NASB, NIV, NJB, NRSV, TNT], ‘jaws’ [BAGD, ICC; NAB, REB]. The metaphor ‘mouth of
a lion’ is translated ‘being sentenced to death’ [TEV].
QUESTION—How is this clause related to its context?
It is the result of the Lord’s helping and strengthening Paul [Alf, Herm; NAB, NJB, NRSV,
REB, TNT]: and so I was delivered.
QUESTION—What is the significance of the expression ‘saved from the lion’s mouth’?
Since Paul was a Roman citizen and was exempt from the disgrace of being thrown to the
lions, this is not to be taken literally [Alf, EGT, Lns]. The expression is metaphorical [Alf,
EGT, El, GNC, Lns, LSA, My, NCBC, TG, TNTC], or proverbial [Brd, HNTC, ICC], or an
idiom [NTC]. Though the “lion” has been thought to refer to Nero by many church fathers, to

subj. subjunctive
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other Roman officials related to Paul’s trial, to the Roman Empire, to Satan [Alf], or to death,
the expression is usually viewed more generally.
1. In a physical sense it is said to refer to deliverance from any great or extreme danger [El,
HNTC, ICC, LSA, MNTC, TNTC], deliverance from death by execution right after his first
hearing [Brd, GNC, HNTC, LN, TG], to complete deliverance (even from prison) after his
earlier trial so as to declare the gospel far and wide [NTC], or to gaining some respite and
relief [Brd, NCBC].
2. In a physical and spiritual sense it is said to mean to escape unhurt in body and soul in his
present situation as mentioned in 3:11 [My].
3. In a completely spiritual sense, it means to be delivered from failure [Alf, EGT], either not
completing the proclamation [EGT], or giving up or denying the gospel from lack of strength
and courage when all men had forsaken him [Alf].
4:18 The Lord will-delivera me fromb every evilc workd
LEXICON—a. fut. mid. indic. of ῥύομαι: ‘to deliver’ [BAGD; KJV, NASB], ‘to deliver’. See this
word at 4:17.
b. ἀπό with genitive object (LN 89.122): ‘from’ [Herm, HNTC, ICC, Lns, NTC; all versions].
c. πονηρός (LN 88.110) (BAGD 1.b.β. p. 691): ‘evil’ [BAGD, Herm, HNTC, LN, NTC; KJV,
NASB, NIV, NJB, NRSV], ‘wicked’ [BAGD, LN, Lns], ‘harmful’ [ICC]. This word is also
translated by an infinitive phrase: ‘to do harm’ [NAB, REB], or it is conflated with the noun
ἔργον ‘work’ and translated ‘evil’ [TEV], ‘harm’ [TNT].
d. ἔργον (LN 42.11; 42.42): ‘work’ [Lns, NTC; KJV], ‘deed’ [BAGD, ICC, LN; NASB], ‘act’
[Herm], ‘contrivance’ [HNTC], ‘attempts’ [NAB, NJB, REB], ‘attack’ [NIV, NRSV], ‘harm’
[TNT]. This word is also conflated with the qualifying adjective ‘wicked’ and rendered by the
substantive ‘evil’ [TEV].
QUESTION—How is this verse related to its context?
It is a conclusion drawn from the preceding verse; his experience of the Lord’s strengthening
him and delivering him gives him this confidence [LSA, NTC, TNTC].
QUESTION—What is meant by ‘evil work’?
It means every wicked work that evil people [Lns, LSA, My] and Satan [LSA] will inflict on
Paul. It refers to opposition of his adversaries [Brd], anything that would harm him [ICC,
TG]. Or it means an undermining of his faith or courage by his enemies that would cause him
to sin [HNTC], every danger of faint-heartedness [Alf], temptation to sin [Brd], and apostasy
[Alf].
and will-savea to his heavenlyb kingdom;c
LEXICON—a. fut. act. ind. of σῴζω (LN 21.27) (BAGD 2.a.α. p. 798): ‘to save’ [BAGD, LN, Lns,
NTC; NRSV], ‘to preserve’ [BAGD; KJV], ‘to bring safe/safely (to/into)’ [HNTC; NAB,
NASB, NIV, NJB, REB, TNT], ‘to carry safe (into)’ [ICC], ‘to take safely (into)’ [TEV], ‘to
give safe conduct (into)’ [Herm].
b. ἐπουράνιος (LN 1.12) (BAGD 1.a.γ. p. 306): ‘heavenly’ [BAGD, Herm, HNTC, LN, Lns,
NTC; all versions], ‘in the heavens’ [ICC].
c. βασιλεία (LN 1.82) (BAGD 3.f. p. 135): ‘kingdom’ [BAGD, Herm, HNTC, ICC, LN, Lns,
NTC; all versions], ‘royal reign’ [BAGD].
QUESTION—In what way would the Lord save Paul to his heavenly kingdom?
This means to bring him into heaven even though he is martyred [Brd, HNTC, Lns, My,
NTC]. It is the saving act of placing him into heaven and into the continuing safety that
follows [Lns].
to-whom (be) the glorya to the agesb of the ages. Amen.
LEXICON—a. δόξα (LN 33.357; 87.4): ‘glory’ [Herm, HNTC; all versions except NASB, NRSV,
TEV], ‘the glory’ [Lns, NTC; NASB, NRSV, TEV], ‘all glory’ [ICC], ‘praise’ [BAGD, LN],
‘honor’ [LN].
101

b. αἰών (LN 67.95) (BAGD 1.b. p. 27): ‘age’. The phrase εἰς τοὺς αἰῶνας τῶν αἰώνων ‘to the
ages of the ages’ is translated ‘for the eons of the eons’ [Lns], ‘age after age’ [ICC], ‘for ever
and ever’ [Herm, HNTC, NTC; all versions].
QUESTION—To whom does the pronoun ᾧ ‘whom’ refer?
1. It refers to Christ [Alf, Brd, EBC, EGT, El, My, NCBC, NTC, TG, TNTC].
2. It refers to God [HNTC, MNTC]. The other references to ‘Lord’ in this verse also refer to
God [MNTC].
QUESTION—What aspect of glory does Paul wish to ascribe to the Lord here?
The preeminent component of ‘glory’ here seems to be praise [Brd, Lns, LSA, TG], the action
that glorifies the Lord [LSA]. Some add honor or adoration to praise [Lns, TG]. One
commentator sees it as an expression of reverence (following the mention of the Divine
Name) [MNTC], and another relates it more generally to the radiating splendor of all the
Lord’s wonderful attributes [NTC].
DISCOURSE UNIT: 4:19–22 [Brd, EBC, EGT, GNC, HNTC, LSA, MNTC, TNTC; NAB,
NIV, NJB, TEV]. The topic is final personal greetings and farewell wishes [EBC, EGT, GNC,
HNTC, MNTC, TNTC; NAB, NIV, NJB, TEV], the epilogue [Brd], the closing of the letter
[LSA].
DISCOURSE UNIT: 4:19–21 [Brd, ICC, NCBC]. The topic is special greetings [ICC,
NCBC], salutations [Brd].
4:19 Greeta Prisca and Aquila and the householdb of-Onesiphorus.
LEXICON—a. aorist mid. impera. of ἀσπάζομαι (LN 33.20) (BAGD 1.a. p. 116): ‘to greet’ [BAGD,
Herm, NTC; NAB, NASB, NIV, NRSV, TNT], ‘to salute’ [Lns; KJV], ‘to give one’s regards’
[HNTC]. This imperative is also rendered by an indicative clause: ‘I send greetings to’
[BAGD; TEV], or simply ‘greetings to’ [BAGD; NJB, REB].
b. οἶκος (LN 10.8) (BAGD 2. p. 560): ‘household’ [BAGD, HNTC; KJV, NASB, NIV, NRSV,
REB], ‘house’ [Lns], ‘family’ [BAGD, Herm, NTC; NAB, NJB, TEV, TNT].
4:20 Erastus remaineda in Corinth, but Trophimus I-leftb in Miletus sick.c
LEXICON—a. aorist act. indic. of μένω (LN 85.55) (BAGD 1.a.α. p. 503): ‘to remain’ [BAGD,
Herm, LN, Lns, NTC; NASB, NRSV, TNT], ‘to abide’ [KJV], ‘to stay’ [LN; NAB, NIV,
TEV], ‘to stay behind’ [HNTC; NJB, REB].
b. aorist act. indic. of ἀπολείπω (LN 85.65) (BAGD 1. p. 94): ‘to leave’ [HNTC, LN, Lns,
NTC; all versions except NAB], ‘to leave behind’ [BAGD, LN], ‘to have to leave’ [NAB], ‘to
have to leave behind’ [Herm].
c. pres. act. participle of ἀσθενέω (LN 23.144) (BAGD 1.a. p. 115): ‘to be sick’ [BAGD, LN,
Lns, NTC; KJV, NASB, NIV, TNT], ‘to be ill’ [HNTC, LN; NAB, NJB, NRSV, REB]. This
participle is also translated by a clause: ‘because he was sick’ [Herm; TEV].
4:21 Do-your-best/Hastena to comeb before winter.c
LEXICON—a. aorist act. impera. of σπουδάζω: ‘to do one’s best’, ‘to hasten’. See this word at 4:9.
b. aorist inf. of ἔρχομαι (LN 15.7, 15.81): ‘to come’ [Herm, HNTC; KJV, NASB, NJB, NRSV,
TEV, TNT], ‘to come to me’ [Lns], ‘to get here’ [NAB, NIV, REB].
c. χειμών (LN 67.165) (BAGD 2. p. 879): ‘winter’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions].
QUESTION—Why was it important to come before winter?
The voyage would be impossible during the winter [Alf, GNC, TNTC], or very difficult and
dangerous [Brd, EGT, El, HNTC, ICC, NTC, TG] because of storms [EGT, MNTC]. Without
the coat Timothy was to bring, Paul would suffer in his cold, damp cell [EBC, GNC, ICC].
Greetsa you Eubulus and Pudens and Linus and Claudia and all the brothers.
LEXICON—a. pres. mid. indic. of ἀσπάζομαι (LN 33.20) (BAGD 1.a. p. 116): ‘to greet’. See this
word at 4:19.
102

DISCOURSE UNIT: 4:22 [Brd, ICC, NCBC]. The topic is the benediction [Brd], the
salutation to Timothy [ICC], final blessing [NCBC].
4:22 The Lord (be) witha your(sg.) spirit.b Gracec (be) witha you-all.
TEXT—After κύριος ‘Lord’, some manuscripts include ἰησοῦς Χριστός ‘Jesus Christ’. GNT does
not mention the alternative reading. The reading ‘the Lord Jesus Christ’ is selected only by
KJV.
TEXT—Some manuscripts terminate this final verse of the letter with ἀμήν ‘Amen’. Only KJV
includes this word.
LEXICON—a. μετά with genitive object (LN 90.60) (BAGD A.II.1.c.γ. p. 509): ‘with’ [BAGD, LN,
Lns, NTC]. This preposition is also translated with the implied verb ‘to be’: ‘be with’ [Herm,
HNTC; all versions]. This is a figurative use of ‘with’ which means aiding or helping
someone [BAGD].
b. πνεῦμα (LN 26.9) (BAGD 3.b. p. 675): ‘spirit’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions]. It is a person’s very self or ego [BAGD].
c. χάρις (LN 88.66) (BAGD 2.c. p. 877): ‘grace’ [BAGD, Herm, HNTC, LN, Lns, NTC; all
versions].
QUESTION—To whom does the plural form ὑμῶν ‘your’ refer?
It refers to the members of the church where Timothy was [Alf, El, GNC, HNTC, Lns,
MNTC]. They would hear this letter read to them [LSA, NCBC].

103

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EXEGETICAL SUMMARY OF 2 TIMOTHY

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