2 Timothy 1:8-9

1:8 So do not be ashamed of the testimony about our Lord¹ or of me, a prisoner for his sake, but by² God’s power accept your share of suffering³ for the gospel. 1:9 He is the one who saved us⁴ and called us with a holy calling, not based on⁵ our works but on his own purpose and grace, granted to us in Christ Jesus before time began,⁶

2 Timothy 2:14

Dealing with False Teachers

2:14 Remind people⁷ of these things and solemnly charge them⁸ before the Lord⁹ not to wrangle over words. This is of no benefit; it just brings ruin on those who listen.¹⁰

2 Timothy 2:20

2:20 Now in a wealthy home¹¹ there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use.¹²

2 Timothy 4:3

4:3 For there will be a time when people¹³ will not tolerate sound teaching. Instead, following their own desires,¹⁴ they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.¹⁵

2 Timothy 4:8

4:8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on¹⁶ his appearing.

¹tn Grk “the testimony of our Lord.”

²tn Or “according to.”

³tn Grk “suffer hardship together,” implying “join with me in suffering.”

⁴tn More literally, “who saved us,” as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵tn Or “according to,” or “by.”

⁶tn Grk “before eternal times.”

⁷tn Grk “remind of these things,” implying “them” or “people” as the object.

⁸tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

⁹tc ‡ Most witnesses (A D Ψ 048 1739 1881 Ï sy) have κυρίου (kuriou, “Lord”) instead of θεοῦ (qeou, “God”) here, while a few have Χριστοῦ (Cristou, “Christ”; 206 {429 1758}). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) is the expression ἐνώπιον κυρίου found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.

¹⁰tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

¹¹tn Grk “a great house.”

¹²tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.

¹³tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

¹⁴tn Grk “in accord with.”

¹⁵tn Grk “having an itching in regard to hearing,” “having itching ears.”

¹⁶tn Grk “all who have loved.”