Paul now turns his attention to the false teachers themselves, comparing them to two men who were opposed to Moses. Jannes and Jambres appear nowhere else in the Bible, but Jewish tradition identifies them as two of the Egyptian magicians who were Moses’ adversaries (see Exo 7.11, 22; 9.11). In much the same way that these two men opposed Moses, so the false teachers oppose the truth. Oppose is literally “to stand against,” hence “to resist,” “defied” (New Jerusalem Bible). In some languages the translation of oppose in oppose the truth will need to be different from the translation of the same word in opposed Moses as a person; for example, “obstruct the true message” or “try to keep the true message from being proclaimed.”

These men may also be expressed as “these false teachers.”

Two other negative traits of these false teachers are mentioned. First, they are people of corrupt mind; corrupt (Good News Translation “do not function”) comes from a verb that means “to cause someone to become depraved,” “to pervert,” “to cause the moral ruin of.” See further on 1 Tim 6.5, where a non-intensive form is used, yielding “depraved in mind.” Other ways to express corrupt mind are “Their minds are sick” (Contemporary English Version), “they are incapable of thinking clearly anymore.” Secondly, they are men of counterfeit faith. Counterfeit translates a word that means “not passing the test.” It is used of things (such as metals and plants) and people that fail when they are tested according to specific standards. Because they fail the test they are rejected and considered worthless and of no value. This expression is similar to that found in 1 Tim 1.19 (“made shipwreck of their faith”). Faith here is trust in Christ; counterfeit faith then can be restructured as “they really do not trust in Christ” or “they are failures as Christians” (compare Good News Translation).

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 .

What follows is a series of nine imperatives, five of them occurring in the present verse, and all related to Timothy’s preaching and teaching ministry. The first and the most important is preach the word. For preach see 1 Tim 3.16. Word translates the Greek word logos and here refers to the Christian message in general, or the gospel. (See further on 1 Tim 4.5.) Timothy is therefore urged to “preach the message” (Good News Translation; compare New Revised Standard Version “proclaim the message”); this is his most important task.

Secondly, Timothy is to be urgent in season and out of season. Be urgent translates a verb that means “to stand by, to be at hand.” Some translations have taken this meaning; for example, New International Version “be prepared.” But the verb can also have the meaning “to continue in an activity in spite of presumed opposition,” hence “to be persistent” (New Revised Standard Version). The reference of course is to the proclamation of the message, which means that Timothy is being urged to keep on with his preaching ministry (so Good News Translation “insist upon telling it”). In many languages it will be helpful to begin a new sentence with the phrase be urgent; for example, “… to preach the message. You should be persistent in doing this….”

The expression in season and out of season is literally “well-timely or untimely” and means “whether it is convenient or not.” Most translations take this general meaning (for example, New Revised Standard Version “whether the time is favorable or unfavorable,” Good News Translation “whether the time is right or not,” New American Bible, Revised “convenient or inconvenient”). It is possible to interpret this in a more specific sense, in which case one has to decide whether the expression is subjective, referring to Timothy, or objective, referring to his hearers. If the former, then a possible restructuring is “whether you feel inclined to preach or not.” If the latter, one can have the following restructuring: “whether people want to hear it or not” (compare Jerusalem Bible “welcome or unwelcome,” Contemporary English Version “even if it is not the popular thing to do”). There is also a play on words here (Greek eukairos—akairos) that in some sense is captured by the translation in season and out of season. It is sometimes possible and even advisable to recapture this play on words in the receptor language, as long as the resulting translation is natural and appropriate.

The final three imperatives are stated without any additional explanation.

For convince see the same verb translated “rebuke” in 1 Tim 5.20. The word includes the element of telling people that they are wrong or have done something wrong; hence “reproach,” “rebuke,” “refute falsehood” (Jerusalem Bible), “reprove” (Phillips).

Rebuke denotes expressing strong disapproval of someone; hence “to denounce,” “reproach” (Good News Translation), “reproof” (Revised English Bible).

For exhort see comments on 1 Tim 4.13, where the same word is translated “preaching”; and see also 1 Tim 1.3 and 2.1, where in both places it is translated as “urge.” The verb used here has a wide range of meanings, but in the present context it means either to appeal earnestly (hence “urge,” “exhort”) or to encourage or console people, either by means of words or by action (compare Contemporary English Version “cheer them up”). It will be helpful in many languages to have two sentences; for example, “You must show people what they have done wrong and reprove them for their sins. But you should also encourage them as you teach them very patiently.”

The last part of this verse (be unfailing in patience and in teaching) is literally “in all patience and teaching.” For patience see 1 Tim 1.16 and 2 Tim 3.10. Teaching is better taken here as referring to the activity of teaching rather than to its content. It is very likely that what we have here is a hendiadys, that is, two elements connected with “and,” with one element being a quality of the other. If this is so, then teaching is the main action, and patience is a quality that characterizes teaching; so Good News Translation “teaching with all patience,” New English Bible “with all the patience that the work of teaching requires.” It is possible, however, to take patience and teaching separately and connect them with the activities represented by the imperatives. The sense then is “do all these with unfailing patience and as a way of teaching” (compare Jerusalem Bible “but do all with patience and with the intention of teaching,” New Jerusalem Bible “but do all with patience and with care to instruct”).

Alternative translation models for this verse are:
• to preach the message. You should be persistent in doing this, whether you feel inclined to preach or not. You must show people what they have done wrong, and rebuke them for their sins. But you must also encourage people as you teach them very patiently.

Or:
• … You should be persistent in this, whether people want to listen to you or not. You must show people what they have done wrong and rebuke them for their sins; but also encourage them. Do all of this with patience, teaching them carefully.

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 purpose of all this, this verse seems to say, is to enable Christians to do whatever God wants them to. It is, however, possible to interpret this as result, in which case that would be rendered “and as a result” (compare New Jerusalem Bible “This is how”), and in some languages it will be helpful to start a new sentence here; for example, “As a result, God’s servants….”

The man of God may be interpreted in a general sense to refer to any Christian (so New Revised Standard Version “everyone who belongs to God”), or in a more specific sense to refer to church leaders, of whom Timothy is one (compare Good News Translation “the person who serves God,” and Contemporary English Version “God’s servants”). The words translated complete and equipped are synonyms: the first means being qualified for some function (so New Revised Standard Version “proficient,” New American Bible, Revised “competent,” Revised English Bible “capable”), and the second refers to making someone fully adequate or sufficient for some task. The two terms can be combined in translation; for example, Good News Translation “fully qualified and equipped.” What the man of God is being equipped for is to perform every good work (Good News Translation “every kind of good deed”). For work see “deeds” in 1 Tim 5.10. The interpretation of good work here depends on how man of God is interpreted. If man of God is interpreted in a general sense, then good work is any task done for the benefit of others; thus “good deeds.” If, however, man of God is taken to specifically refer to church leaders, then good work refers to various ministerial tasks. The former is the more likely interpretation and is recommended by this Handbook.

Alternative translation models for this verse are:
• As a result, God’s servants will be fully qualified and trained to do every kind of good deed.

Or:
• The scriptures will make God’s servants ….

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 .

This verse is still part of the sentence that begins in the previous verse. As such its main verb is “knowing” and should therefore be read “knowing how from childhood….”

Translators will do well to subdivide this long sentence into at least two sentences, depending of course on the requirements of the receptor language and the intended audience. One way of doing this is by using Good News Translation as a model, in which the last part of verse 14 is made the beginning of a new sentence that includes all of verse 15. Another way is to translate verse 14 as one sentence and verse 15 as another, in which case verse 15 can start with “You also know that” (compare Revised English Bible “Remember from whom you learned them; remember that from early childhood…”; Translator’s New Testament “… because you know who your teachers were. You know that from your earliest days…”; Contemporary English Version “After all, you know who taught you these things. Since childhood, you have known…”).

Childhood translates a word that literally means “an infant” but should not be taken literally. What the statement wants to emphasize is that at a very early age Timothy was introduced to the Scriptures, although we cannot be sure as to how old Timothy was when this started. However, there is information to the effect that at the age of five a Jewish boy received instruction in the Torah and memorized from it. This practice may be reflected in this verse, and if so, then Timothy was taught the Scriptures by his mother, since his father was not a Jew.

You have been acquainted is literally “you know” (compare Good News Translation “you have known”). The Revised Standard Version rendering may be rather weak here, since knowing the Scriptures is much more than just being acquainted with it.

The sacred writings most certainly refer to the Jewish Scriptures, or what is now commonly known as the Old Testament. There is some question as to whether there is a definite article before sacred writings or not. The UBS Greek New Testament includes the definite article here but puts it in brackets, but there is no explanation of the problem. If the definite article is retained, the identity of these sacred writings is in focus (so Good News Translation “the Holy Scriptures”); if the definite article is dropped, then their quality as sacred is emphasized, as, for example, “writings that are sacred.” The former of these seems to be more probable, since the expression used here is the technical term used among Greek-speaking Jews to refer to the Scriptures (the Old Testament). In most languages it will be fairly easy to find a term for sacred or “holy” here; but in certain languages where “holy” is translated by terms meaning “pure,” “clean,” “spotless,” and so on, some other term will need to be found. In some instances translators may use a term meaning “positive taboo,” but in other languages it will be necessary to refer to the sacred writings as “Scriptures from God” or, perhaps better, “Scriptures about God.” It will also be possible to use the same term that is used for the Bible, but with a note that the Old Testament part is meant. In cultures where the Koran or other sacred writings are used, it will be helpful to have a footnote explaining what these sacred writings are, in order to ensure that they are not identified with the Koran.

One function of these sacred writings is now mentioned: they can lead people to experience salvation in Jesus Christ. Instruct translates a verb that refers to causing a person to have wisdom and understanding, “to make wise” (so Good News Translation “give you the wisdom,” or Contemporary English Version “make you wise enough”). For salvation is literally “into salvation,” which makes clear that the wisdom that comes from the holy Scriptures has the function of showing people the way to salvation and what they must do to experience it. It is therefore evident that the holy Scriptures themselves do not bestow salvation but only point to it. The experience of salvation always comes through faith in Christ Jesus. Faith here is subjective, referring to trust in and commitment to Jesus Christ. (For salvation see further on 2 Tim 2.10 and the discussion of “Savior” in 1 Tim 1.1.) Another way to express this final sentence is “which are able to give you the wisdom to believe in Christ Jesus and be saved (or, let him save you).”

Implicit in all this is the New Testament conviction that the Jewish Scriptures (that is, the Old Testament) are a primary witness to Jesus Christ. (See, for example, Luke 24.27.)

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 .

But as for you translates an expression that is identical to that found in the beginning of verse 10. The sense of But is contrastive; the false teachers are “progressing” in their wickedness, but as for Timothy, he should advance in godliness by continuing in the truth that he has learned.

Continue is literally “remain,” “keep on,” “do not waver.” (See further on “continues” in 1 Tim 2.15.) Firmly believed translates a verb that means “to come to believe something as true,” “to be convinced and certain of the truth of something.” Both what you have learned (literally “what you were taught”) and have firmly believed are in the aorist tense, focusing on the times and occasions in the past when Timothy learned these truths and came to believe in them. But while the tense is aorist, it makes more sense, in English at least, to translate the aorist as perfect, which is what Revised Standard Version has done. Good News Translation retains the aorist in the first case but interprets the second aorist as having a stative sense; hence “firmly believe.”

What does it mean to continue in what you have learned? It can be “continue to live according to,” “continue to be loyal to” (compare Contemporary English Version “Keep on being faithful,” New American Bible, Revised “remain faithful,” Translator’s New Testament “you must be loyal”), “continue to believe,” “continue to make progress,” “hold on to,” “stand firm in” (compare Revised English Bible “stand by,” New Jerusalem Bible “you must keep to”).

Timothy should hold on to these truths because he knows that his teachers are reliable Christians and can therefore be trusted. The pronoun whom (in from whom you learned it) is plural, indicating that Paul was not only talking of himself but of others as well who played a part in the Christian education of Timothy, including Timothy’s own mother and grandmother, who are mentioned in 1.5.

An alternative translation model for this verse is:
• As for you, Timothy, you must continue to hold on faithfully to the things that people taught you and that you believe in. After all, you know who taught you these truths (or, doctrines).

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 .