May the Lord: see 1.16.

In the previous verse Paul prayed for the family of Onesiphorus; here he prays for Onesiphorus himself. Continuing the idea of “finding” mentioned in the previous verse, Paul offers in this verse the hope that Onesiphorus may find mercy from the Lord on that Day. Lord is mentioned twice and is once again ambiguous, referring either to God or, more likely, to Christ. Or it is possible (but not likely) that the first Lord refers to Christ, and the second Lord to God. Contemporary English Version takes this position and translates “I pray that the Lord Jesus will ask God to show mercy to….” For Day see verse 12. The focus here is on the final judgment.

The eschatological tone of the verse has created some problems in interpreting it. The difficulty arises because the verse does not explicitly say that Onesiphorus was alive at the time the letter was written; there is therefore a possibility that he could have been dead by that time. This position is supported by verse 16, where a blessing is pronounced on Onesiphorus’ family but not directly on Onesiphorus himself. Furthermore, the blessing pronounced for Onesiphorus is not for the present but for the future, that is, the final day of judgment. Accordingly some interpreters support the position that Onesiphorus was dead when this letter was written. But if this is correct, then how does one take the blessing pronounced on Onesiphorus? If it is taken as a prayer (for the subjunctive form, see discussion on 1.16), then this would be a prayer for someone who is already dead. Accordingly some scholars who hold that Onesiphorus was no longer living at that time do not take this as a prayer but simply as a wish from someone who believed that the end is near; the statement therefore should not be used as a theological argument for or against the practice of praying for the dead. This problem can of course be avoided by assuming that Onesiphorus was very much alive at the time this letter was written. Obviously this is a controversial issue. Fortunately translators can make a meaningful translation of the verse without making explicit the information about Onesiphorus’ state at that time.

The word for know (ginōskō) is different from that used in verse 15 (oida). The two words are very close in meaning but have some slight differences in emphasis. Whereas oida refers more to knowledge acquired through observation, ginōskō focuses on a growing realization and understanding of something. So here one can say “you realize how much he did for me.”

For Ephesus see 1 Tim 1.3. This was where Onesiphorus came from, and on the basis of 4.19, his family still lived there when this letter was written. The services rendered are not specifically mentioned; some understand this as referring to personal ministrations to Paul similar to those mentioned in verse 16. This understanding is certainly in the mind of the text editors who inserted the phrase “for me” in the text, a reading that is reflected in King James Version, “how many things he ministered unto me at Ephesus….” Without this textual insertion the statement becomes more generic, describing Onesiphorus’ service and ministration not primarily to Paul but to the whole Christian community in Ephesus.

Alternative translation models for this verse are:
• I ask the Lord to be kind to Onesiphorus on that last Day! You are well aware that he did all kinds of things for me in the city of Ephesus.

Or:
• I pray the Lord Jesus to ask God to be kind to Onesiphorus on that last Day. You….

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

As an example of the evil activities of the false teachers, Paul describes how some of them use their standings within the Christian community to take advantage of unsuspecting women. The verb translated make their way (Good News Translation “go into”) means to enter secretly under false pretenses (compare Phillips “worm their way into”). In other words these people enter the homes without people knowing what their motives are.

Households is literally “houses” but can also be translated “homes” (compare Translator’s New Testament “private homes”) or “families” (compare Jerusalem Bible, New English Bible, Contemporary English Version), although this last option may not be appropriate in the present context. However, in some cultures it will be more meaningful to say something like “Some of them completely deceive (or, fool) certain families” or “Some of them worm their way into being accepted by families.”

Capture translates a verb that literally means “to take captive,” “to make someone a prisoner of war” (compare Eph 4.8), but which can be used figuratively to mean “to gain complete control over.” The literal figure is used in both Revised Standard Version and New Revised Standard Version (also New American Bible, Revised), while the meaning of the figure is found in Good News Translation (compare Jerusalem Bible “get influence over”).

Weak women translates a term derived from the word for “woman” that shows either contempt or smallness, and it can therefore be translated literally as “little women,” or in a derogatory sense as “foolish or unwise women” (so New Revised Standard Version “silly women”). This word appears only here in the whole New Testament. Other ways to express this phrase are “easily influenced,” “weak-willed,” and in some languages there will be appropriate figurative expressions; for example, “women with weak hearts.”

Burdened translates a verb that literally means “to heap up” but can figuratively mean (1) “to be given over, to be fully engaged in”; (2) “to be loaded down with,” “to be burdened with” (compare New Revised Standard Version “overwhelmed by”); hence “to feel guilty about” (compare Good News Translation “burdened by the guilt of”).

There is no explanation about the sins that press down on these women. What we are told is that because of their condition they become easy prey to these religious charlatans who probably have promised them relief from their guilt if they did what they were told.

Swayed translates the passive form of the verb “to bring,” “to lead, guide”; hence “to be led” (compare Translator’s New Testament), “to be driven” (compare Good News Translation, Revised English Bible “carried away”). What sways these people are various impulses. The word for impulses is literally “desires” (Good News Translation, New Revised Standard Version), used here in a negative or derogatory sense. What these evil desires are is not, however, stated.

An alternative translation model for this verse is:
• Some of them deceive whole families and gain complete control over foolish women whose hearts are burdened by the guilt of their sins and are controlled by all kinds of desires.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

The letter ends with a short benediction consisting of two short sentences. The first sentence contains a singular second person pronoun and is obviously addressed to Timothy. However, the pronoun in the second sentence is plural and is therefore addressed to the whole Christian community in Ephesus. The plural pronoun shows that, although the letter is addressed to Timothy, it is intended for the whole church.

A benediction is usually intended as a prayer, and in some languages it is much more natural to be introduced as such; for example, “I pray that the Lord be with your spirit” (compare Contemporary English Version “I pray that the Lord will bless your life and will be kind to you”).

Lord here refers to either God or more probably to Jesus Christ (or Christ Jesus). Spirit here refers to a person’s inner being or self, that is, the nonmaterial element in a person that enables a person to respond to God. There are often problems in looking for an appropriate term in the receptor language. One should avoid using a term that refers to a ghost. It is also possible to translate spirit here as denoting the whole person, in which case with your spirit can be restructured as “with you.”

For grace see 1 Tim 1.2. The plural pronoun you may be rendered as “all of you” (compare Good News Translation “you all”). The implicit source of grace may be God, which allows for the following restructuring: “I pray that God may be good to all of you.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

For The saying is sure see 1 Tim 1.15.

We here and in the rest of the hymn is inclusive, referring to all Christians. Him refers to Christ; in many cases it may be necessary to make this information explicit in the translation. Have died with translates a rare verb (in addition to this verse it occurs twice elsewhere in the New Testament, namely in Mark 14.31 and 2 Cor 7.3). The verb here is in the aorist tense, indicating that a definite completed past event is being referred to. Since we are actually alive, this argues against interpreting death here in a physical sense, which some interpreters have suggested. It is more likely that death here is used in a figurative sense, referring to the death of the old self when one comes to trust in Christ Jesus. In the New Testament this death is sometimes symbolized by the sacrament of baptism (see especially Rom 6.3-8); this is perhaps what is intended here as well. But translators should maintain the ambiguity. With here and in what follows expresses the idea of being in company with, and is used figuratively to express being in fellowship with Christ.

Live with also translates a very rare verb (in addition to this verse it occurs in Rom 6.8 and 2 Cor 7.3). The future tense of the verb suggests much more than experiencing fellowship with Christ in the present; it in fact recalls verse 10, that is, the experience of eternal glory in the presence of Christ.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

The oath formula that begins this section has the same function as that found in 1 Tim 5.21, namely, to emphasize and strengthen the instructions that follow. Furthermore, both formulas reflect liturgical language, that is, the language used in the worship of the church. There are, however, some differences between the two oath formulas: in 1 Tim 5.21 there are three elements mentioned, namely God, Christ Jesus, and the elect angels, whereas the present verse only mentions God and Christ Jesus. Furthermore, in the former case Christ Jesus is simply named without any elaboration, whereas here three additional aspects of Jesus are mentioned: his function as judge, his second coming, and his reign as king.

I charge you is the usual formula used to introduce specific instructions that are considered important. (For further discussion of this formula, see discussion in 1 Tim 5.21 and 2 Tim 2.14.) As Revised Standard Version shows, this formula is in the initial position in the Greek text; it seems more appropriate, however, to put it after the oath, and this is done in many translations (for example, Good News Translation, New Revised Standard Version, New International Version, Contemporary English Version).

The three aspects about Christ Jesus mentioned in the oath formula are important parts of the eschatological hope of the early church; as such they are all stated in the future tense. The idea that Christ who came as Savior will come again as judge is found in many parts of the New Testament (see, for example, Acts 10.42; 1 Peter 4.5) and soon found its way into the earliest Christian creeds (see, for example, the Apostle’s Creed). To judge in this context means to determine the innocence or guilt of someone, as well as to assign the appropriate reward or punishment. The living and the dead must be interpreted here in their literal and physical sense to refer to those who are already dead and those who will still be alive at the time of Jesus’ return. One other aspect needs to be noted, and that is, the Greek literally is “the one who is about to judge….” Some have interpreted this to refer to the imminent return of Christ, a belief that was generally held in the early church. There are others, however, who hold the view that this grammatical form is simply another general way of talking about the future.

The expression his appearing clearly refers to the Parousia, or the second coming of Christ, at which time he will begin to function as judge. For a similar use of this term, see 1 Tim 6.14.

As to kingdom, it is part of the belief of the early church that, at his second coming, Christ will not only judge the world but will also establish his sovereignty, with the result that all creation will acknowledge him as sovereign Lord. In view of this it is more appropriate to translate kingdom as a verb; for example, “to rule,” “to reign.” It is even possible to do what Good News Translation has done, which is to connect appearing with kingdom; hence “because he is coming to rule as king.” In fact, all three elements can be put together, which would result in a restructuring like the following: “who will come again to rule as king and to judge all people, both living and dead.” In many languages it will be helpful to put all the information about Christ Jesus at the beginning of the verse, thus avoiding a long, complicated sentence as in Revised Standard Version and Good News Translation. So one may restructure the verse as follows:
• When Christ Jesus comes to rule as king (or, high chief), he will judge both the people who are alive and those who have died. So, with God and Christ as witnesses (or, looking on), I solemnly urge you ….

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

The word for ashamed occurs only in this chapter in the Pastoral Letters, although the nominal form “shame” occurs in Titus 2.8. “Shame” is a negative feeling about oneself because of one’s involvement in an activity that is considered unacceptable by the society to which the person belongs. This negative feeling is also sometimes caused by one’s relationship to a person whose behavior is considered unacceptable by society. Usually such a feeling results in withdrawal from the unacceptable person, or at least denial of relationship to that person, and denial of any involvement in the unacceptable activity. It is of course very easy for Timothy to be ashamed of being associated with Paul, who at that time was a prisoner, or of witnessing for the Lord, since obviously this was an unpopular thing in a non-Christian and hostile environment. It is possible that ashamed is related to “timidity” in verse 7, in which case “shame” will also have the component of “fear.” If this is the case, then a valid restructuring is “Don’t be afraid.” Or better still, the negative statement can be turned into a positive one; for example, “Be bold,” “Be brave.” Ashamed in certain languages, however, is often expressed as “losing face.” So Do not be ashamed … of me his prisoner may be expressed as “Don’t let yourself lose face because I am a prisoner (or, am in prison)” or “Nor should you be afraid of losing face because I am in prison.”

These restructurings, however, may create problems when they are related to the second half of the verse, since it would not make sense to say that Timothy should be afraid of Paul. However, what is probably meant here is that Timothy should not be ashamed or afraid of being identified as a colleague of Paul; positively Timothy should be brave in making known his relationship to Paul.

Testifying to our Lord is literally “testimony (or, witness) of our Lord,” where “testimony” is the event of speaking and “Lord” is the content of the event, hence “witnessing for our Lord.” For “testimony” see 1 Tim 2.6. The act of witnessing here is primarily in terms of words, although proper conduct is of course not excluded. Other ways of rendering this phrase are “telling people what you know about our [inclusive] Lord” or “sharing with people what you know about….”

Lord here is once again ambiguous and can refer either to God or to Christ; the context seems to favor the latter, since Paul talks about being Christ’s prisoner and not as God’s prisoner (see, for example, Eph 3.1; Philemon 1). To do away with this ambiguity, in certain languages it will be helpful to express our Lord as “Jesus our [inclusive] Lord .” For Lord see 1 Tim 1.1.

The word for prisoner appears only here in the Pastoral Letters. His refers to the Lord, whom we have identified as Christ. The expression his prisoner does not mean that Paul is imprisoned by Christ either in a physical or spiritual sense, but that Paul is a prisoner for the sake of Christ, that is, a prisoner because of being a follower of and a witness for Christ. In other words Paul has been put in prison because of his activities as a follower of Christ (compare Good News Translation, also Contemporary English Version “I am in jail for serving him”). In some languages prisoner will be expressed in a way similar to the English “I am in prison (or, jail).” But in cultures where there are no prisons, and criminals are turned over to their families or relatives to watch over, one may translate the phrase of me his prisoner in a way similar to the following: “of me whom the Roman authorities have bound up as if I were a criminal because I am serving him [our Lord].”

Share in suffering translates a verb that occurs only here in the whole New Testament. It means to undergo the same kind of suffering that others have experienced. In the present context Paul is exhorting Timothy to suffer for the gospel in the same way as Paul, and it will be helpful to make this clear in translation by saying something like “join with me in suffering” or “share with me….”

For gospel, see 1 Tim 1.11.

In the power of God is literally “according to the power of God.” The word order of the Greek could suggest that “according to the power of God” is connected with the gospel, giving the sense “the gospel that is according to the power of God.” A closer look at the text, however, suggests that “according to the power of God” should be connected rather with sharing in the sufferings for the gospel, which gives the sense “share in the sufferings for the gospel in accordance (or, through) the power that God gives you” (so Good News Translation “take your part in suffering for the Good News, as God gives you the strength for it”). In the power of God may also be rendered as “use the power that comes from God” or “use the power that God gives you.” In some languages it will be helpful to place this clause before share in suffering and say “You should use the power that comes from God and join with me…” (similar to Contemporary English Version).

An alternative translation model for this verse is:
• For this reason do not be afraid to tell other people what you know about our [inclusive] Lord, nor should you be afraid of losing face because I am in prison for believing in him [our Lord]. Instead you should use the power that God gives you and join with me in my suffering.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

So marks the connection between this section and the preceding one. What in effect Paul is saying to Timothy is that, if he wants to be a special vessel that is dedicated to God, then he must heed what Paul is about to tell him.

This verse is very similar to 1 Tim 6.11, as can be seen by the comparison below: (see comparison|fig:Table_2TI2-22.htm)

Shun may be also rendered as “Avoid” (Good News Translation), “Run from,” “Keep away from” (Contemporary English Version), “Refrain from.”

The expression youthful passions appears only here, although the word for passions occurs several times (see, for example, 1 Tim 6.9 [“desires”]; 2 Tim 3.6 [“impulses”]; 2 Tim 4.3 [“likings”]; Titus 2.12; 3.3), with primary focus on sexual desires. Here Paul focuses on desires and impulses that are characteristic of youth, since Timothy is a young man (see 1 Tim 4.12).

For aim at see 1 Tim 6.11.

For righteousness see 1 Tim 6.11.

For faith see further on 1 Tim 1.2; 1.4.

For love see further on 1 Tim 1.5; 1.14; 2.15.

For peace see 1 Tim 1.2.

Contemporary English Version‘s translation of the first part of this verse is a good model for some translators: “Run from temptations that capture young people. Always do the right thing. Be faithful, loving, and easy to get along with.”

Along with signals the application of these admonitions to a wider group. Those who call upon the Lord is an expression that probably refers to Christians in general (see Rom 10.13), although it may also be interpreted in a nontechnical sense as a reference to prayer, hence “those who pray to the Lord.” It is possible in Greek for along with those to be connected with peace (hence “peace with those,” compare New English Bible “peace with all who invoke the Lord”). It is more likely, though, that the interpretation of Revised Standard Version and Good News Translation is closer to the intention of the text, which means that along with those signals the application of these admonitions to a much bigger group.

For a pure heart see 1 Tim 1.5. It is possible to begin a new sentence with the words along with; for example, “You must do this along with all those who pray to (or, worship) the Lord with pure hearts.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

The name Tychicus literally means “fortunate.” It is found here and in four other places in the New Testament (Acts 20.4; Col 4.7; Titus 3.12; Eph 6.21). Once again it is very hard to be certain as to whether all these verses are referring to the same person. From these references we gather that Tychicus is a Gentile Christian from the Roman province of Asia and was with Paul on his journey to Jerusalem. One can of course wonder whether he is being sent to Ephesus to take Timothy’s place, since Timothy is leaving shortly for Jerusalem.

I have sent is taken by some to be an epistolary aorist, which means that at the time of writing, Tychicus has not yet left for Ephesus but will have left by the time Timothy receives the letter. So in some languages one must translate “I am about to send….” For Ephesus see 1 Tim 1.3 (note also the map, page 6|fig:Map_Paul-12.jpg).

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Second Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .