For relates this verse with the previous one and gives the ground or basis for the challenge to Timothy to keep God’s gift alive.

God did not give us may also be expressed as “God did not cause us to be” or “God did not cause us to have.”

The word for timidity occurs only here in the whole New Testament. The word pertains to a state of being afraid due to lack of courage, hence “cowardice” (New Revised Standard Version). The interpretation of the phrase a spirit of timidity depends on how spirit is understood. This is so because “spirit” is used in a variety of ways in the Bible. If spirit here refers to the human spirit, that is, to the inner being of a person or the state in which a person finds himself or herself, then a spirit of timidity is another way of saying “a timid spirit.” The whole clause can then be restructured as: “God did not make us timid” (compare Translator’s New Testament “God did not make us cowards”) or “God did not give us a timid spirit.” It is possible, however, to take spirit here as referring to the Holy Spirit, so that the clause is stating that the Holy Spirit does not make one timid. Many commentaries in fact offer this opinion, but only a few translations make this information explicit (for example, Good News Translation, French Common Language Version [Bible en français courant]). Some translations make a distinction between the first and second occurrences of “spirit,” with the second occurrence being identified with God’s Spirit (compare New Jerusalem Bible “God did not give us a spirit of timidity, but the Spirit of power and love and self control”). While all three are possible, the second of these options seems to make better sense.

At any rate, as is often the case in these letters, a list of qualities or traits is given, starting with the negative, and continuing on with the positive. Here the negative trait is timidity, and the positive traits are power, love, and self-control. Power here is not physical but refers to the spiritual strength that enables Christians to be victorious over adverse circumstances and to remain faithful to their Lord. Another way of saying this is “strength in our hearts (or, minds).”

For love compare 1 Tim 1.5. The focus here is on people’s love for other people, rather than their love for God or God’s love for people.

The word for self-control occurs only here in the whole New Testament and refers to “self discipline,” “good judgment” (Biblia Dios Habla Hoy), and “moderation.” Its opposite is excessive self-indulgence or lack of good sense.

Alternative translation models for this verse are:
• For God did not cause us to be cowards. Instead he caused us to have hearts full of strength, to love other people, and to keep control over ourselves.

Or:
• For God’s Spirit does not make us cowards. Instead his Spirit makes our hearts strong (or, have spiritual power), helps us to love others, and gives us self-control.

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 .

In this verse the meaning of the metaphor is explained, primarily as it relates to the situation in Ephesus.

Any one refers generally to all members of the church, and in some languages it will be helpful to begin this verse in the following way: “That’s how it is with Christians (or, believers)” (compare Contemporary English Version “… with people”). The generic sense here seems to be deliberate in order to include the heretical teachers and those affected adversely by their teachings and actions.

The word for purifies occurs only twice in the New Testament, here and in 1 Cor 5.7, “cleanse out.” It refers to the act of cleaning something thoroughly and completely, with the implication that everything unclean is removed.

From what is ignoble is literally “from these things,” but which may refer to all the negative things that Timothy has been advised to avoid (see especially verses 14 and 16). Some translations achieve this result by using a generic term here; for example, Revised English Bible “all this wickedness,” Phillips “the contaminations of evil,” New Revised Standard Version “the things I have mentioned.”

In the next part of the verse, Paul goes back to the language of the metaphor in the previous verse.

For vessel, see previous verse. This word is also used in a figurative sense to refer to people (see 1 Thes 4.4, where Revised Standard Version renders it “a wife,” and 1 Peter 3.7, where Revised Standard Version translates “the weaker vessel” as “the weaker sex”). The focus in this context is the function of people as equipment or implements in the hands of God.

For for noble use see previous verse. Other ways of expressing the first part of this verse are “That’s how it is with Christians! If a believer stops doing evil and makes himself pure, he will be used in a special way” or “That’s how it is with believers! God will use those Christians in a special way who stop doing evil and make themselves pure.”

For consecrated see 1 Tim 4.5. The focus here is on being dedicated to God through some religious ceremony, so that these utensils now belong to God and are set aside for special use.

Useful translates a word that is used to describe something that is regarded as valuable and beneficial. This is in stark contrast to “disputing about words” in verse 14, words that are of no value at all. This final sentence may also be expressed as “Because he (or, they) will be holy (or, dedicated to God) and useful to God who is the Master of the house. They will be ready for him to use for every good deed.”

For master see 1 Tim 6.2, where the same word is used for the owner of slaves. The master of the house is a figure for God.

Ready translates the perfect passive participle of the verb that means “to make ready,” “to prepare.” The dedication of the utensil accomplishes the task of making it ready for the master’s use.

This last phrase ready for any good work reverts back to the application of the metaphor, for while ready is in the neuter gender and therefore is connected with vessels, good work definitely refers to people and not to the utensils (but see Revised English Bible “fit for any honorable purpose”). What we have here then is a mixture of metaphor and application, with the first part of the verse being application, the middle part metaphor, and the last part application again. Because of this mixing of metaphor and application, it may be appropriate to change the metaphorical parts into similes (for example, “he will be like a vessel”), or else to drop the metaphor altogether, as Good News Translation has done.

Alternative translation models for this verse are:
• That’s how it is with believers. If anyone stops doing evil and makes himself pure, God will use him for special purposes. This is because he is dedicated and useful to his Master, and ready to do all kinds of good deeds.

Or:
• That’s how it is with Christians. God will use in a special way those who stop doing evil and make themselves pure. This is because they have been dedicated to their Master and are useful to him. They are then ready to do all kinds of good deeds.

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 .

Luke appears only three times in the New Testament (here, Col 4.14, and Philemon 24). Even though two of the books of the New Testament are identified as from the hand of Luke, the name of Luke does not appear in these books. The tradition that the author of the Gospel of Luke was a physician stems from identifying him with Luke “the beloved physician” in Col 4.14.

Get translates a verb that appears in 1 Tim 3.16, where the passive form is translated “taken up” to describe the ascension and exaltation of Christ. Here it has the sense of “take along” as a travel companion. For bring see “swayed” in 2 Tim 3.6. The verb should not be understood as implying force, but it does imply a certain amount of persuasion. Mark most probably refers to John Mark, cousin of Barnabas, who with Barnabas accompanied Paul during his first missionary journey (see Acts 13), and who was the reason for the split between Barnabas and Paul (see Acts 15.36-40). The tone of what is written here assumes that Mark is somewhere on the route between Ephesus and Rome, although it is not possible to be more precise. In many languages it will be more natural to express Get Mark and bring him with you as “Please locate (or, find) Mark and bring him with you.”

For useful see 2 Tim 2.21; for ministry see comments on “service” in 1 Tim 1.12.

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 .

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 .