Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

2 Chronicles 36
New English Translation

Jehoahaz’s Reign

36 The people of the land took Jehoahaz son of Josiah and made him king in his father’s place in Jerusalem. 2 Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. 3 The king of Egypt prevented him from ruling in Jerusalem and imposed on the land a special tax[a] of 100 talents[b] of silver and a talent of gold. 4 The king of Egypt made Jehoahaz’s[c] brother Eliakim king over Judah and Jerusalem, and changed his name to Jehoiakim. Necho seized his brother Jehoahaz and took him to Egypt.

Jehoiakim’s Reign

5 Jehoiakim was twenty-five years old when he became king, and he reigned for eleven years in Jerusalem. He did evil in the sight of[d] the Lord his God. 6 King Nebuchadnezzar of Babylon attacked him,[e] bound him with bronze chains, and carried him away[f] to Babylon. 7 Nebuchadnezzar took some of the items in the Lord’s temple to Babylon and put them in his palace[g] there.[h]

8 The rest of the events of Jehoiakim’s reign, including the horrible sins he committed and his shortcomings, are recorded in the Scroll of the Kings of Israel and Judah.[i] His son Jehoiachin replaced him as king.

Jehoiachin’s Reign

9 Jehoiachin was eighteen[j] years old when he became king, and he reigned three months and ten days in Jerusalem. He did evil in the sight of[k] the Lord. 10 At the beginning of the year King Nebuchadnezzar ordered him to be brought[l] to Babylon, along with the valuable items in the Lord’s temple. In his place Nebuchadnezzar made Jehoiachin’s relative[m] Zedekiah king over Judah and Jerusalem.

Zedekiah’s Reign

11 Zedekiah was twenty-one years old when he became king, and he ruled for eleven years in Jerusalem. 12 He did evil in the sight of[n] the Lord his God. He did not humble himself before Jeremiah the prophet, the Lord’s spokesman. 13 He also rebelled against King Nebuchadnezzar, who had made him vow allegiance[o] in the name of God. He was stubborn and obstinate, and refused to return[p] to the Lord God of Israel. 14 All the leaders of the priests and people became more unfaithful and committed the same horrible sins practiced by the nations.[q] They defiled the Lord’s temple which he had consecrated in Jerusalem.

The Babylonians Destroy Jerusalem

15 The Lord God of their ancestors[r] continually warned them through his messengers,[s] for he felt compassion for his people and his dwelling place. 16 But they mocked God’s messengers, despised his warnings,[t] and ridiculed his prophets.[u] Finally the Lord got very angry at his people and there was no one who could prevent his judgment.[v] 17 He brought against them the king of the Babylonians, who slaughtered[w] their young men in their temple.[x] He did not spare[y] young men or women, or even the old and aging. God[z] handed everyone over to him. 18 He carried away to Babylon all the items in God’s temple, whether large or small, as well as what was in the treasuries of the Lord’s temple and in the treasuries of the king and his officials. 19 They burned down God’s temple and tore down the wall of Jerusalem. They burned all its fortified buildings and destroyed all its valuable items. 20 He deported to Babylon all who escaped the sword. They served him and his sons until the Persian kingdom rose to power. 21 This took place to fulfill the Lord’s message spoken through Jeremiah[aa] and lasted until the land experienced[ab] its sabbatical years.[ac] All the time[ad] of its desolation the land rested in order to fulfill the seventy years.[ae]

Cyrus Allows the Exiles to Go Home

22 In the first year[af] of King Cyrus of Persia, in fulfillment of the Lord’s message spoken through Jeremiah,[ag] the Lord motivated[ah] King Cyrus of Persia to issue a proclamation[ai] throughout his kingdom and also to put it in writing. It read:

23 “This is what King Cyrus of Persia says:

‘The Lord God of heaven has given me all the kingdoms of the earth. He has appointed me to build a temple for him in Jerusalem, which is in Judah. Anyone of his people among you may go up there, and may the Lord his God be with him.”

Footnotes

  1. 2 Chronicles 36:3 tn Or “a fine.”
  2. 2 Chronicles 36:3 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
  3. 2 Chronicles 36:4 tn Heb “his”; the referent (Jehoahaz) has been specified in the translation for clarity.
  4. 2 Chronicles 36:5 tn Heb “in the eyes of.”
  5. 2 Chronicles 36:6 tn Heb “came up against him.”
  6. 2 Chronicles 36:6 tn Heb “to carry him away.”
  7. 2 Chronicles 36:7 tn Or “temple.”
  8. 2 Chronicles 36:7 tn Heb “in Babylon.” Repeating the proper name “Babylon” here would be redundant in contemporary English, so “there” has been used in the translation.
  9. 2 Chronicles 36:8 tn Heb “As for the rest of the events of Jehoiakim, and his horrible deeds which he did and that which was found against him, look, they are written on the scroll of the kings of Israel and Judah.”
  10. 2 Chronicles 36:9 tc The Hebrew text reads “eight,” but some ancient textual witnesses, as well as the parallel text in 2 Kgs 24:8, have “eighteen.”
  11. 2 Chronicles 36:9 tn Heb “in the eyes of.”
  12. 2 Chronicles 36:10 tn Heb “sent and brought him.”
  13. 2 Chronicles 36:10 tn Heb “and he made Zedekiah his brother king.” According to the parallel text in 2 Kgs 24:17, Zedekiah was Jehoiachin’s uncle, not his brother. Therefore many interpreters understand אח (ʾakh) here in its less specific sense of “relative” (NEB “made his father’s brother Zedekiah king”; NASB “made his kinsman Zedekiah king”; NIV “made Jehoiachin’s uncle, Zedekiah, king”; NRSV “made his brother Zedekiah king”).
  14. 2 Chronicles 36:12 tn Heb “in the eyes of.”
  15. 2 Chronicles 36:13 tn Or “made him swear an oath.”
  16. 2 Chronicles 36:13 tn Heb “and he stiffened his neck and strengthened his heart from returning.”
  17. 2 Chronicles 36:14 tn Heb “like all the abominable practices of the nations.”
  18. 2 Chronicles 36:15 tn Heb “fathers.”
  19. 2 Chronicles 36:15 tn Heb “and the Lord God of their fathers sent against them by the hand of his messengers, getting up early and sending.”
  20. 2 Chronicles 36:16 tn Heb “his words.”
  21. 2 Chronicles 36:16 tn All three verbal forms (“mocked,” “despised,” and “ridiculed”) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God’s prophetic messengers.
  22. 2 Chronicles 36:16 tn Heb “until the anger of the Lord went up against his people until there was no healer.”
  23. 2 Chronicles 36:17 tn Heb “killed with the sword.”
  24. 2 Chronicles 36:17 tn Heb “in the house of their sanctuary.”
  25. 2 Chronicles 36:17 tn Or “show compassion to.”
  26. 2 Chronicles 36:17 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
  27. 2 Chronicles 36:21 tn Heb “by the mouth of Jeremiah.”
  28. 2 Chronicles 36:21 tn The verb may be seen as either of two homophonous roots רָצָה (ratsah) meaning “to restore” or “to accept, take pleasure in.”
  29. 2 Chronicles 36:21 sn According to Lev 25:4, the land was to remain uncultivated every seventh year. Lev 26:33-35 warns that the land would experience a succession of such sabbatical rests if the people disobeyed God, for he would send them away into exile.
  30. 2 Chronicles 36:21 tn Heb “days of.”
  31. 2 Chronicles 36:21 sn Concerning the seventy years see Jer 25:11. Cyrus’ edict (see vv. 22-23) occurred about fifty years after the fall of Jerusalem in 586 b.c., which is most naturally understood as the beginning point of the “days of desolation” mentioned in v. 21. The number “seventy” is probably used in a metaphorical sense, indicating a typical lifetime and suggesting a thorough or complete judgment that would not be lifted until an entirely new generation emerged.
  32. 2 Chronicles 36:22 sn The first year of Cyrus would be ca. 539 b.c. Cyrus reigned in Persia from ca. 539-530 b.c.
  33. 2 Chronicles 36:22 tn Heb “by the mouth of Jeremiah.”sn See Jer 25:11; 29:10.
  34. 2 Chronicles 36:22 tn Heb “stirred the spirit of.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in Ezra 1:5. The entire phrase “stirred the spirit” has been rendered as “motivated” to better reflect normal English.
  35. 2 Chronicles 36:22 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause—effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
Next
2 Chronicles 35
Ezra 1
Next
Previous Next

Ezra 1
New English Translation

The Decree of Cyrus

1 [a] In the first[b] year of King Cyrus of Persia, in fulfillment of the Lord’s message spoken through[c] Jeremiah,[d] the Lord motivated[e] King Cyrus of Persia to issue[f] a proclamation[g] throughout his kingdom and also to put it in writing. It read:[h]

2 “This is what King Cyrus of Persia says:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has appointed[i] me to build a temple[j] for him in Jerusalem, which is in Judah. 3 Anyone of[k] his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel—he is the God who is in Jerusalem. 4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors[l] with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

The Exiles Prepare to Return to Jerusalem

5 Then the leaders[m] of Judah and Benjamin, along with the priests and the Levites—all those whose mind God had stirred—got ready[n] to go up in order to build the temple of the Lord in Jerusalem. 6 All their neighbors assisted them[o] with silver utensils,[p] gold, equipment, animals, and expensive gifts, not to mention[q] all the voluntary offerings.

7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed[r] in the temple of his gods. 8 King Cyrus of Persia entrusted[s] them to[t] Mithredath[u] the treasurer, who counted them out to Sheshbazzar[v] the leader of the Judahite exiles.[w]

9 The inventory[x] of these items was as follows:

30 gold basins,[y]
1,000 silver basins,
29 silver utensils,[z]
10 30 gold bowls,
410 other[aa] silver bowls,
and 1,000 other vessels.

11 All these gold and silver vessels totaled 5,400.[ab] Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

Footnotes

  1. Ezra 1:1 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
  2. Ezra 1:1 sn The first year of Cyrus would be ca. 539 b.c. Cyrus reigned in Persia from ca. 539-530 b.c.
  3. Ezra 1:1 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (befi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.tn Heb “from the mouth of.”
  4. Ezra 1:1 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.
  5. Ezra 1:1 tn Heb “stirred the spirit of.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5. The entire phrase “stirred the spirit” has been rendered as “motivated” to better reflect normal English.
  6. Ezra 1:1 tn Heb “caused to pass.”
  7. Ezra 1:1 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause—effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
  8. Ezra 1:1 tn Heb “in writing, saying.”sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
  9. Ezra 1:2 tn Or “instructed.”
  10. Ezra 1:2 tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
  11. Ezra 1:3 tn Heb “from all.”
  12. Ezra 1:4 tn Heb “the men of his place.”
  13. Ezra 1:5 tn Heb “the heads of the fathers.”
  14. Ezra 1:5 tn Heb “arose.”
  15. Ezra 1:6 tn Heb “strengthened their hands.”
  16. Ezra 1:6 tc The MT reads בִּכְלֵי־כֶסֶף (bikhle khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriō), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (ב); and (3) an alternate vocalization tradition of the first term.
  17. Ezra 1:6 tn Heb “besides” or “in addition to.”
  18. Ezra 1:7 tn Heb “and he gave them.”
  19. Ezra 1:8 tn Heb “brought them forth.”
  20. Ezra 1:8 tn Heb “upon the hand of.”
  21. Ezra 1:8 sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.
  22. Ezra 1:8 sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.
  23. Ezra 1:8 tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”
  24. Ezra 1:9 tn Heb “these are their number.”
  25. Ezra 1:9 tn The exact meaning of the Hebrew noun אֲגַרְטָל (ʾagartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallos, “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (psuktēr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of content; therefore, the translation “gold basins” and “silver basins” is preferred.
  26. Ezra 1:9 tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm “(“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASB), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).
  27. Ezra 1:10 tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASB, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (meshunim, “changed”).
  28. Ezra 1:11 sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censers, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”
Next
2 Chronicles 36
Ezra 2
Next
Previous Next

Psalm 98
New English Translation

Psalm 98[a]

A psalm.

98 Sing to the Lord a new song,[b]
for he performs[c] amazing deeds.
His right hand and his mighty arm
accomplish deliverance.[d]
2 The Lord demonstrates his power to deliver;[e]
in the sight of the nations he reveals his justice.
3 He remains loyal and faithful to the family of Israel.[f]
All the ends of the earth see our God deliver us.[g]
4 Shout out praises to the Lord, all the earth.
Break out in a joyful shout and sing!
5 Sing to the Lord accompanied by a harp,
accompanied by a harp and the sound of music.
6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord.
7 Let the sea and everything in it shout,
along with the world and those who live in it.
8 Let the rivers clap their hands!
Let the mountains sing in unison
9 before the Lord.
For he comes to judge the earth.
He judges the world fairly,[h]
and the nations in a just manner.

Footnotes

  1. Psalm 98:1 sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.
  2. Psalm 98:1 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.
  3. Psalm 98:1 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.
  4. Psalm 98:1 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.
  5. Psalm 98:2 tn Heb “makes known his deliverance.”
  6. Psalm 98:3 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
  7. Psalm 98:3 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
  8. Psalm 98:9 tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).
Next
Psalm 97
Psalm 99
Next
Previous Next

2 Timothy 1
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the will of God, to further the promise[b] of life in Christ Jesus, 2 to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Thanksgiving and Charge to Timothy

3 I am thankful to God, whom I have served with a clear conscience as my ancestors did,[c] when I remember you in my prayers as I do constantly night and day.[d] 4 As I remember your tears, I long to see you,[e] so that I may be filled with joy. 5 I recall[f] your sincere faith[g] that was alive first in your grandmother Lois and in your mother Eunice, and I am sure[h] is in you.

6 Because of this I remind you to rekindle God’s gift that you possess[i] through the laying on of my hands. 7 For God did not give us a Spirit[j] of fear but of power and love and self-control. 8 So do not be ashamed of the testimony about our Lord[k] or of me, a prisoner for his sake, but by[l] God’s power accept your share of suffering[m] for the gospel. 9 He is the one who saved us[n] and called us with a holy calling, not based on[o] our works but on his own purpose and grace, granted to us in Christ Jesus before time began,[p] 10 but now made visible through the appearing of our Savior Christ Jesus. He[q] has broken the power of death and brought life and immortality to light through the gospel! 11 For this gospel[r] I was appointed a preacher and apostle and teacher.[s] 12 Because of this, in fact, I suffer as I do.[t] But I am not ashamed, because I know the one in whom my faith is set[u] and I am convinced that he is able to protect what has been entrusted to me[v] until that day.[w] 13 Hold to the standard[x] of sound words that you heard from me and do so with the faith and love that are in Christ Jesus.[y] 14 Protect that good thing[z] entrusted to you, through the Holy Spirit who lives within us.

15 You know that everyone in the province of Asia[aa] deserted me, including Phygelus and Hermogenes. 16 May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment.[ab] 17 But when he arrived in Rome, he eagerly searched for me and found me. 18 May the Lord grant him to find mercy from the Lord on that day![ac] And you know very well all the ways he served me in Ephesus.[ad]

Footnotes

  1. 2 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 2 Timothy 1:1 tn Grk “for the promise…” or possibly “in accordance with the promise…”
  3. 2 Timothy 1:3 tn Grk “from my ancestors.”
  4. 2 Timothy 1:3 tn Or “as I do constantly. By night and day I long to see you…”
  5. 2 Timothy 1:4 tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  6. 2 Timothy 1:5 tn Grk “recalling” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  7. 2 Timothy 1:5 tn Grk “the sincere faith in you.”
  8. 2 Timothy 1:5 tn Or “convinced.”
  9. 2 Timothy 1:6 tn Grk “that is in you.”
  10. 2 Timothy 1:7 tn Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent.
  11. 2 Timothy 1:8 tn Grk “the testimony of our Lord.”
  12. 2 Timothy 1:8 tn Or “according to.”
  13. 2 Timothy 1:8 tn Grk “suffer hardship together,” implying “join with me in suffering.”
  14. 2 Timothy 1:9 tn 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.
  15. 2 Timothy 1:9 tn Or “according to,” or “by.”
  16. 2 Timothy 1:9 tn Grk “before eternal times.”
  17. 2 Timothy 1:10 tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.
  18. 2 Timothy 1:11 tn Grk “for which.”
  19. 2 Timothy 1:11 tc Most mss (א2 C D F G Ψ 1241 1505 1739 1881 M al latt sy co) have ἐθνῶν (ethnōn, “of the Gentiles”) after “teacher” (διδάσκαλος [didaskalos ]). The shorter reading has poorer external credentials (א* A I 1175), though codex 33 has a reading apparently generated from διδάσκαλος alone (διάκονος (diakonos, “servant”]). The “teacher” without adjunct is preferred both because ἐθνῶν probably represents a gloss added by scribes familiar with 1 Tim 2:7 and because there is no easy explanation for the omission of ἐθνῶν if it were original here.
  20. 2 Timothy 1:12 tn Grk “suffer these things.”
  21. 2 Timothy 1:12 tn Or “in whom I have believed.”
  22. 2 Timothy 1:12 sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.
  23. 2 Timothy 1:12 sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).
  24. 2 Timothy 1:13 tn Or “pattern.”
  25. 2 Timothy 1:13 tn Grk “in faith and love in Christ Jesus.”sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16).
  26. 2 Timothy 1:14 sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).
  27. 2 Timothy 1:15 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  28. 2 Timothy 1:16 tn Grk “my chain.”
  29. 2 Timothy 1:18 sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).
  30. 2 Timothy 1:18 tn Grk “all the ways he served in Ephesus.”
Next
1 Timothy 6
2 Timothy 2
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.