As if to make sure that all in the previous verse should not be taken too literally, Paul immediately mentions one Asian Christian who has been a big help to him. Onesiphorus is mentioned only here and in 4.19; except for the information in these two verses, nothing more is known about him and his family. The meaning of the name is “profit-bearer.” But of course, as is the usual practice in translations, names are not usually translated but transliterated. In the present passage we are told of two positive things about him but in reverse order: he often refreshed Paul while he (Paul) was in prison; and he was not ashamed of Paul’s chains.

The subjunctive form of the verb for grant produces in English the verb phrase May … grant. In many languages a sentence with such a verb phrase is understood simply as a wish; in this context, however, it is better understood as a prayer, and the sentence can therefore be restructured as “I pray that the Lord” (as in Contemporary English Version “I pray that the Lord will be kind to the family of Onesiphorus”).

Lord once again is ambiguous, but in view of the general usage of this term in the Pastorals, it may be best to understand the word as referring to Christ rather than to God.

For mercy see 1 Tim 1.2.

Household is literally “house,” which very often is used for the family (so Good News Translation); it should be noted, however, that at that time the family included not only the parents and the children, but also other people who lived with the family, including servants and slaves, whenever these were present.

The word for refreshed occurs only here in the whole New Testament. Literally the verb means “to cool off,” hence to “relieve,” “refresh.” Onesiphorus has done this often, that is, many times on many different occasions. Refreshed may also be rendered as “cause to be happy” or “make the heart happy.”

For ashamed see 1.8.

The word for chains appears only here in the Pastoral Letters. It is a symbol of captivity, that is, of being a prisoner. During that time both the hands and the feet of prisoners were bound in chains usually made of heavy iron. This does not necessarily mean that Paul was in chains, but he is using chains here as a symbol of his imprisonment (so Good News Translation, Contemporary English Version “when I was put in jail”).

Of special interest to the translator is the fact that verse 16 is part of a long sentence that includes both verses 17 and 18. It may be advisable to subdivide this long sentence into several short sentences, as many translations have done.

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 .

Treacherous is derived from the verb that means “to betray” and denotes breaking one’s faithfulness to another by handing someone over to the control of that person’s enemies; hence “traitors.”

Reckless refers to doing things impulsively without thinking; hence “impetuous,” “rash” (New International Version).

Swollen with conceit is derived from a verb that means “to be insanely arrogant,” “to be extremely proud,” hence “swollen with pride” (Good News Translation), “puffed up with pride” (Contemporary English Version), “demented by pride” (Jerusalem Bible), “swollen with self-importance” (Revised English Bible).

Lovers of pleasure rather than lovers of God contrasts two words that are similar in form, the first one denoting fondness and love for pleasure and enjoyment, and the second one denoting affection and love for God. Some languages will be able to use the same word for “love” in both cases, whereas in other languages there will be appropriate synonyms to distinguish between “love of pleasure” and “love for God.” This final sentence may be restructured as follows: “Instead of loving God, they will love pleasure” (Contemporary English Version).

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 .

Erastus appears here and in two other places in the New Testament (Acts 19.22 and Rom 16.23, where he is identified as the city treasurer). It is possible that these verses are referring to the same person. In the Acts passage we are told that Paul sent Erastus and Timothy ahead to Macedonia, while he, Paul, stayed on in Asia for a while.

Corinth is a city in Greece. In 27 B.C. it became the capital of the province of Achaia (see the map, page 6|fig:Map_Paul-12.jpg). The book of Acts informs us that Paul founded the church there during his second missionary journey (see Acts 18.1-18).

Trophimus is perhaps the same Ephesian Christian mentioned twice in the book of Acts: as a companion of Paul (together with Timothy) on his journey to Jerusalem (Acts 20.4, 5), and as the cause of Paul’s problems with the mob in Jerusalem, who thought that Paul had brought a Gentile into the temple (Acts 21.29).

Miletus was an important port city in the Aegean Sea, south of Ephesus. It is mentioned twice in the book of Acts (20.15, 17). It was there where Paul met with the Ephesian church leaders for the last time.

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 verse 3 Timothy is exhorted to bear his share of suffering. In this verse Paul informs Timothy that he (Paul) is already suffering for the sake of the gospel, and mentions his imprisonment as a specific example. For which is literally “in which”; it is possible to take “Jesus Christ” as the antecedent of this prepositional phrase, but most translations understand the antecedent to be the gospel. A further question is whether the cause of Paul’s imprisonment is the gospel itself or an activity related to the gospel, as, for example, preaching, proclamation, or witnessing. Revised Standard Version can be interpreted either way but leans toward the first of these options (so also Contemporary English Version “And because of this message”), whereas Good News Translation clearly takes the second possibility: “Because I preach the Good News…” (also Revised English Bible “For preaching this…”).

For suffering see 2 Tim. 2.3 above.

Wearing fetters translates the expression “even unto bonds” (see King James Version). Fetters translates a word that is used to denote any instrument of tying or binding, hence “chains,” “ropes.” It was a practice at that time to attach chains to the ankles and sometimes to the hands of prisoners. In languages that do not use the passive voice, one may say, for example, “and they [unknown agents] have put chains about me” or “… have bound me with chains.” In many languages, though, it will be more natural to say “and they have put me in prison and treated me like a criminal (or, as if I were a criminal),” or even “they treat me like a criminal and put me in prison.”

Criminal translates a word that is used only here in the Pastoral Letters; it is the same word used to describe the two criminals who were hanged with Jesus (see Luke 23.32, 33, 39). In some languages criminal will be expressed as “law breaker.”

For word of God see 1 Tim 4.5. Here the contrast is made between Paul’s condition as being in prison and therefore unable to move around, and God’s word, the proclamation of which cannot be restrained in any way. If a translator chooses to use the metaphor of chains in the previous sentence, he may express the sentence But the word of God is not fettered as “But they can’t put chains around God’s message.” However, if “prison” is chosen, one may say, for example, “But they can’t put God’s message in prison.”

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 nature of Scripture is further explained in this verse, and several other functions are mentioned.

While there are some who interpret All scripture as including other writings in addition to the Old Testament, most interpreters take scripture here as equivalent to “sacred writings” in the previous verse. A problem, though, is whether to translate the Greek text as “All Scripture” (collective) or “Every scripture” (distributive). The former takes the holy Scriptures in their entirety, while the latter focuses on individual parts. Either way the meaning comes out the same.

Inspired by God translates a term that occurs nowhere else in the New Testament. Its literal translation is “God-breathed,” which means that Scripture is produced by God’s breath (or spirit, which is also his power) and is therefore of divine origin. Another possibility is to understand the Scriptures as written by people but as breathed into by God (as in the case of the first man Adam), so that these writings are “alive” and can confront people in a way that accomplishes specific functions for which these writings were produced. This single term has perhaps produced more varieties of interpretation and generated more controversy among Christians than any other term. It is impossible in this Handbook to do justice to all the discussions; those who want a more thorough discussion may consult the commentaries mentioned in the bibliography. Suffice it to say that the mention of this term is not primarily to define the nature of Scripture but to give a reason why Scripture is useful and effective for the functions that are mentioned.

A further question is signaled by the footnotes in both Revised Standard Version and Good News Translation: should the text be read “All Scripture inspired by God” or “All Scripture is inspired by God”? Both are possible because in the Greek the verb “to be” is not used. The first possibility means that this is a further explanation of verse 15, and the sense is something like “The Holy Scriptures give people the wisdom to know how to obtain salvation. Indeed, all God-breathed scripture is useful….” The attractiveness of this option is that it focuses on the usefulness of Scripture and not its nature as inspired writing. However, the second option is the choice by far of more interpreters as being more appropriate in this context; a similar construction cited to support this is found in 1 Tim 4.4, where clearly the verb “to be” should be supplied. Other ways to express All scripture is inspired by God are “God makes all Scriptures alive by his living spirit,” “God caused all Scriptures to become his word.”

Profitable is more properly “useful” (Good News Translation, also New Revised Standard Version). See further on “some value” in 1 Tim 4.8. This phrase may also be rendered as “All of it is valuable (or, useful),” “These writings are all useful,” or “We can use all these writings for….”

Three additional functions of Scripture are then enumerated. Teaching represents the didactic or nurturing function and includes both the task of teaching and its content (compare Good News Translation “teaching the truth”). Reproof represents the apologetic function, or defending the faith from error or false doctrines; the word is derived from a verb that means to reproach someone for doing something wrong (so Good News Translation “rebuking error”). This is of course aimed primarily at the false teachers and their erroneous teachings. Teaching can be also expressed as “teaching the true doctrine,” and reproof as “rebuking (or, criticizing) people for the wrong things that they believe” or “causing people to be ashamed for the wrong things that they believe.”

The ethical function of Scripture is represented both negatively and positively by the expressions correction and training in righteousness. Correction appears only here in the New Testament and denotes restoration to a better state, with the implication that there is some condition or fault that needs to be straightened up (so Good News Translation “correcting faults”). One may also express this as “correcting people when they do wrong” or “telling people what they do wrong so that they may do good.” The positive counterpart of this is training in righteousness. Training translates a word that can mean “discipline” or “punishment,” but in this context it refers to providing instruction to produce proper behavior. Righteousness, like 1 Tim 6.11, is used here in a moral or ethical sense, referring to upright or ethically acceptable behavior (so Good News Translation “right living”). This may also be rendered as “helping them to lead straight lives,” “showing them how to live good lives,” or “showing them how to walk the straight path.”

An alternative translation model for this verse is:
• God makes all Scriptures alive by his living spirit. We can use all these writings to teach people the true doctrines, rebuke (or, criticize) people who do wrong, help people to correct their wrong ways, and show people how to live good (or, straight) lives.

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 .

Hence (or better “For this reason” [Good News Translation, New Revised Standard Version]) goes back to the previous verse, particularly to the sincere faith that Timothy possesses. So one can also restructure: “Because of your sincere faith,” “Because I am sure of your sincere faith,” “Because of the sincere faith that dwells in you,” or “Because you truly believe in Christ like this.”

In the previous verse Paul says “I am reminded”; in this verse he says I remind you. While the two words are not the same, the meanings are related, with one referring to the act of causing oneself to remember something, and the other to the act of causing someone else to remember something. Other ways of rendering this clause are “For this reason I want you to remember…” or “Because you truly believe in Christ like this, I urge you to remember….”

The word for rekindle occurs only here in the whole New Testament; literally it describes the act of reviving a fire that has gone out. It is of course used here in a figurative sense. Does it mean then that Timothy’s use of the spiritual gift that he received at ordination has somehow weakened, and that he has lost some of his zeal for the gospel? The use of the figure of rekindling seems to imply that, but there is no way of being sure. Some translations have retained the figure by various means (for example, New International Version “fan into flame”; Cotton Patch translation, “Shake the ashes off the God-given fire that’s in you”). It may not be either natural or possible in some languages to speak about rekindling a “gift.” In such cases it will be preferable to substitute another figure or to drop the figure altogether (compare Good News Translation). In some languages it will be more natural to use a negative expression here and say “not to lose the gift.”

For gift see 1 Tim 4.14. Here as there, it can refer to the Holy Spirit or to a particular gift from the Holy Spirit. This gift is spoken of as being within (Good News Translation “in”) Timothy. This of course is a figurative way of speaking about a person possessing something so much so that it becomes part of that person’s nature.

For laying on of … hands see 1 Tim 4.14.

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 .

Great can refer to size (hence Good News Translation “large”) or more likely to quality (“majestic,” “elegant,” or “magnificent”).

Vessels translates a generic term for any kind of utensil; for example, jar, bowl, dishes, or vase. An equivalent generic term is present in many languages. However, in languages where this is not so, it will be necessary to give two or three specific kinds of utensils and indicate that these are examples of a much larger group (compare Good News Translation “dishes and bowls of all kinds”).

There are four kinds of utensils mentioned but divided into two groups: the special and the ordinary. The special ones are those made of silver or gold, while the ordinary ones are those made of wood or earthenware, because these materials are considered frail, impermanent, and inexpensive, contrasted to silver and gold that are thought to be durable and permanent, and expensive. Earthenware translates a term that refers to anything that is made of clay and therefore by implication weak, fragile, and transitory. There may be a cultural problem here, because nowadays utensils made of wood or clay are not considered ordinary, especially in highly sophisticated societies. It is therefore important to make clear in the translation that the utensils for noble use are those of gold or silver, and those for ignoble use are the utensils made of wood or clay. One may say, for example, “some, like the gold and silver ones, are for use on special occasions, while the others are for ordinary use.” It may also be necessary, however, to include this type of explanation in a footnote.

Noble use is literally “for honor,” for which see 1 Tim 1.17; 5.17; 6.1. Ignoble is the exact opposite of noble, literally “for dishonor.” The word contains the elements of indignity, dishonor, or disgrace. In the present context these two terms describe the occasions in which these utensils are used: those made of gold or silver are for “special” occasions, while those made of wood or clay are for “ordinary” use.

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 .

This verse mentions three people who for one reason or another have left Paul.

For: in some languages it will be helpful to follow Revised Standard Version‘s model and keep the For in For Demas, to show the connection with the previous verse. Paul needs Timothy because both Demas and Crescens have left him for various reasons, and only Luke remains with him (compare verse 11).

The name Demas also appears in Col 4.14 and in Philemon 24, where he is identified as Paul’s fellow worker. Whether the Demas in 2 Timothy is the same Demas mentioned in Colossians and Philemon is difficult to ascertain. It may be simply incidental that the names are the same. At any rate, if these references refer to the same people, then Demas may have deserted Paul at a later time.

The word for world is also the word that is sometimes translated “eternity.” Here the focus is on the world as transitory and under the influence of evil, and therefore opposed to God. The world is characterized as present as opposed to the coming world. This also contrasts Demas with Paul and all those who long eagerly for Christ’s appearing. See further comments on 1 Tim 6.17.

Deserted translates a verb that means “to leave behind,” in either a good or a bad sense; in the present context it is definitely the negative sense that is in focus. In certain languages this will be expressed figuratively; for example, “threw me away” or “discarded me.” It is not clear as to whether this desertion is simply physical (Demas left Rome) or spiritual as well (Demas left the Christian faith). Since Paul does not explicitly say that Demas has renounced the Christian faith, it is best to focus simply on the fact that Demas had left Rome and gone somewhere else. In certain languages it will be helpful to say “left me here in Rome and went….”

For gone to see “going to” in 1 Tim 1.3.

Thessalonica is the capital city of the Roman province of Macedonia, which is now northern Greece. In the book of Acts we are told that Paul established the church there (see Acts 17.1-9; see also the map, page 6|fig:Map_Paul-12.jpg).

Crescens appears only here in the whole New Testament. There is no other information about him.

Galatia most probably refers to the Roman province in southern Asia Minor by that name (presently part of Turkey). It is in that part where Paul went during his first missionary journey (see Acts 13.13–14.26; 15.36–16.5; note the route on the map, page 6|fig:Map_Paul-12.jpg).

Titus, a Gentile Christian, was one of Paul’s co-workers and is prominently mentioned in many of Paul’s letters. He accompanied Paul to Jerusalem (Gal 2.1) and played an important role in the correspondence between Paul and the church at Corinth (see 2 Cor 2.13; 7.6). In Titus 1.5 we are informed that Paul left Titus behind in the island of Crete. He was probably also known as Silas (see Acts 15.40; Gal 2.1).

Dalmatia occurs only here in the whole New Testament. It consists of the southern half of the province of Illyricum (present-day Albania) on the northeast coast of the Adriatic Sea. See Rom 15.19.

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 .