2 Timothy / Chapter 1

2 Timothy 1

18 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Paul writes to Timothy from prison, expressing longing to see him and recalling Timothy's sincere faith, which first lived in his grandmother Lois and his mother Eunice. He urges Timothy to fan into flame the gift of God, reminding him that God gave a spirit not of fear but of power, love, and self-discipline. Paul calls Timothy not to be ashamed of the testimony about the Lord or of Paul as his prisoner, but to share in suffering for the gospel by the power of God, who saved us and called us according to his own purpose and grace given in Christ Jesus before the ages began. This grace has now been manifested through the appearing of Christ Jesus, who abolished death and brought life and immortality to light through the gospel.

What Makes This Chapter Remarkable

This letter is widely considered Paul's last — written from a Roman prison as he anticipates death (cf. 4:6-8). The emotional texture is unique in the Pauline corpus: deeply personal, retrospective, and urgent. The reference to Timothy's grandmother and mother (v. 5) is the only place in the New Testament where a believer's spiritual heritage is traced through female family members. The christological statement in verses 9-10 is one of Paul's most compact summaries of the gospel: pre-temporal grace, historical appearing, and the abolition of death.

Translation Friction

The phrase 'before the ages began' (pro chronōn aiōniōn, v. 9) describes God's purpose in eternity past — we render without imposing specific predestination frameworks. The reference to Paul's 'deposit' (parathēkē, vv. 12, 14) echoes 1 Timothy 6:20 and raises questions about the relationship between divine preservation and human guarding of the gospel.

Connections

Timothy's family faith connects to Acts 16:1. The 'fan into flame' metaphor for spiritual gifts connects to 1 Thessalonians 5:19 ('do not quench the Spirit'). The gospel summary in vv. 9-10 parallels Titus 1:2-3 and 3:4-7. Onesiphorus's loyalty (vv. 16-18) contrasts with the Asian believers' desertion (v. 15).

2 Timothy 1:1

Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ κατ' ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ

Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus,

KJV Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

Notes & Key Terms

Translator Notes

  1. Paul's apostleship is grounded in dia thelēmatos theou ('by the will of God') — divine calling, not personal ambition. The prepositional phrase kat' epangelian zōēs ('according to the promise of life') defines his apostolic mission: he proclaims the life promised in Christ Jesus. This opening sets the letter's dominant theme: life in Christ versus the death Paul faces.
2 Timothy 1:2

Τιμοθέῳ ἀγαπητῷ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν.

From god the father and christ jesus our lord, to Timothy, my dearly dear son — Grace, mercy, and peace.

KJV To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

Notes & Key Terms

Translator Notes

  1. The adjective agapētō ('beloved') replaces gnēsiō ('true, genuine') from 1 Timothy 1:2, reflecting the deeper emotional register of this final letter. The threefold greeting — charis, eleos, eirēnē ('grace, mercy, peace') — matches 1 Timothy's greeting.
2 Timothy 1:3

Χάριν ἔχω τῷ θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου νυκτὸς καὶ ἡμέρας,

I am grateful to God, whom I serve with a clear conscience as my ancestors did, when I remember you constantly in my prayers night and day.

KJV I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;

Notes & Key Terms

Translator Notes

  1. Paul connects his service to God with his ancestral faith (apo progonōn, 'from ancestors') — his Christian faith is the fulfillment of Jewish faith, not a departure from it. The 'clear conscience' (kathara syneidēsei) assures Timothy that Paul's imprisonment is unjust, not the result of wrongdoing. The constant remembrance (adialeipton... mnēian) echoes 1 Thessalonians 1:2-3.
2 Timothy 1:4

ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ,

As I remember your tears, I long to see you, that I may be filled with joy.

KJV Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;

Notes & Key Terms

Translator Notes

  1. Timothy's tears (dakryōn) may refer to their last parting — a detail that reveals the depth of their relationship. The verb epipothōn ('longing, yearning') expresses intense desire. Paul's joy would be 'filled' (plērōthō) — made complete — by seeing Timothy again. From prison, facing death, Paul's greatest desire is personal reunion.
2 Timothy 1:5

ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωΐδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.

I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice, and now, I am persuaded, lives in you as well.

KJV When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

Notes & Key Terms

Translator Notes

  1. The adjective anypokritos ('sincere, unhypocritical, genuine') describes faith without pretense (cf. 1 Timothy 1:5). Paul traces this faith through three generations of women: grandmother (mammē) Lois and mother Eunice. This is the only New Testament passage that names a believer's grandmother in the context of faith transmission. Timothy's father was Greek (Acts 16:1), making his maternal line the source of his Jewish-Christian faith. The verb enōkēsen ('dwelt in, took up residence in') personifies faith as a living presence that inhabits successive generations.
2 Timothy 1:6

δι' ἣν αἰτίαν ἀναμιμνῄσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου.

For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.

KJV Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.

Notes & Key Terms

Translator Notes

  1. The verb anazōpyrein ('to fan into flame, to rekindle') implies the gift is a fire that may have diminished — not extinguished but needing renewed attention. First Timothy 4:14 mentions the laying on of hands by the council of elders; here Paul mentions his own hands (tōn cheirōn mou) — both likely occurred at the same commissioning event. The gift (charisma) is specific to Timothy's calling and requires active cultivation.
2 Timothy 1:7

οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.

Because God has not given us the spirit of fear. But of authority, and of love, and of a sound mind.

KJV For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

Notes & Key Terms

Translator Notes

  1. The noun deilias ('cowardice, timidity, fear') is the only occurrence in the New Testament. Paul addresses what may be Timothy's temperamental tendency toward timidity. The three replacements for fear are: dynamis ('power' — the capacity to act), agapē ('love' — the motivation to act), and sōphronismos ('self-discipline, sound judgment' — the wisdom to act well). This triad equips Timothy for courageous ministry.
2 Timothy 1:8

μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ,

Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God,

KJV Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;

Notes & Key Terms

Translator Notes

  1. Two potential sources of shame: the testimony (martyrion) about Christ and Paul himself as a prisoner (desmion). In Roman culture, association with a convicted prisoner brought social stigma. The compound verb synkakopathēson ('share in suffering, join in hardship') calls Timothy to voluntary participation in the cost of the gospel. The enabling power for this is not Timothy's courage but dynamis theou ('the power of God').
2 Timothy 1:9

τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων,

Who has saved us, and known as us with an holy calling, not in keeping with to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,.

KJV Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Notes & Key Terms

Translator Notes

  1. This verse contains a compact gospel summary. Two divine actions — 'saved' (sōsantos) and 'called' (kalesantos) — are grounded not in human works (ou kata ta erga hēmōn) but in God's own 'purpose and grace' (idian prothesin kai charin). The stunning claim: this grace was given (dotheisan) in Christ Jesus pro chronōn aiōniōn ('before eternal ages, before time began'). God's saving purpose preceded creation itself.
2 Timothy 1:10

φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου,

However, is now made manifest by the appearing of our Saviour Jesus Christ, who has abolished death, and has brought life and immortality to light by way of the gospel:.

KJV But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

Notes & Key Terms 1 term

Key Terms

ἐπιφάνεια epiphaneia
"appearing" — appearing, manifestation, advent, epiphany

Used in the Pastoral Epistles for both Christ's first coming (here) and his second (1 Timothy 6:14, 2 Timothy 4:1, 8, Titus 2:13). The word was used in Hellenistic culture for the visible appearance of a deity.

Translator Notes

  1. The pre-temporal grace (v. 9) has been phanerōtheisan ('manifested, made visible') through Christ's epiphaneia ('appearing' — his incarnation and ministry). Two achievements of Christ are stated: katargēsantos ton thanaton ('having abolished/rendered powerless death') and phōtisantos zōēn kai aphtharsian ('having brought to light life and immortality'). The verb katargeō means not that death no longer occurs but that its power and finality have been broken. Light imagery pervades: death is darkness; life and imperishability (aphtharsia) are illuminated through the gospel.
2 Timothy 1:11

εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος.

For which purpose I am appointed as a herald, and an emissary, and an instructor to the non-Jewish peoples.

KJV Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

Notes & Key Terms

Translator Notes

  1. The three roles mirror 1 Timothy 2:7 but without 'of the Gentiles' and without the oath formula. Paul's imprisonment is the direct result of his appointment — he suffers because of what he was commissioned to proclaim.
2 Timothy 1:12

δι' ἣν αἰτίαν καὶ ταῦτα πάσχω· ἀλλ' οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν.

For the which cause I also suffer these things — nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day.

KJV For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

Notes & Key Terms

Translator Notes

  1. Paul's personal confession: ouk epaischynomai ('I am not ashamed') answers the call of verse 8. The ground of his confidence is relational — oida gar hō pepisteuka ('I know whom I have believed') — not abstract theology but personal trust in a known Person. The 'deposit' (parathēkēn mou) could mean 'what I have entrusted to him' (my life, my ministry) or 'what he has entrusted to me' (the gospel). Both readings are theologically rich. 'That day' (ekeinēn tēn hēmeran) is the day of Christ's return and final judgment.
2 Timothy 1:13

ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ' ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·

Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.

KJV Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

Notes & Key Terms

Translator Notes

  1. The noun hypotypōsin ('pattern, model, outline') appeared in 1 Timothy 1:16 for Paul as a 'pattern' of conversion. Here it refers to the pattern of sound teaching — Timothy must not merely remember the content but maintain the form (the healthy framework) of apostolic doctrine. The qualifying phrase en pistei kai agapē ('in faith and love') means the pattern must be held with the right disposition, not merely intellectual adherence.
2 Timothy 1:14

τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν.

Guard the good deposit entrusted to you by the Holy Spirit who dwells in us.

KJV That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

Notes & Key Terms

Translator Notes

  1. The 'good deposit' (kalēn parathēkēn) is the apostolic gospel and teaching. The means of guarding it is dia pneumatos hagiou ('by the Holy Spirit') — human effort alone cannot preserve divine truth. The participle enoikountos ('dwelling in') describes the Spirit's permanent residence in believers, providing ongoing empowerment for the task.
2 Timothy 1:15

Οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, ὧν ἐστιν Φύγελος καὶ Ἑρμογένης.

You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.

KJV This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

Notes & Key Terms

Translator Notes

  1. The verb apestraphēsan ('turned away from') indicates abandonment — when Paul needed support, his Asian associates deserted him. 'All' (pantes) is likely hyperbolic but indicates widespread desertion. Phygelus and Hermogenes are named as representative defectors — they appear nowhere else in the New Testament. This personal pain sets up the contrast with Onesiphorus in the next verses.
2 Timothy 1:16

δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη,

May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains.

KJV The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

Notes & Key Terms

Translator Notes

  1. Onesiphorus's name means 'profit-bearer' — fitting for one who brought refreshment (anepsyxen, 'cooled, refreshed' — the opposite of the 'rekindling' metaphor in v. 6). His loyalty is highlighted by what it cost: ouk epaischynthē ('was not ashamed') of Paul's chains (halysin). The prayer is directed to 'the household' (oikō) of Onesiphorus, which some interpreters take as evidence that Onesiphorus himself had died, though this is uncertain.
2 Timothy 1:17

ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησέν με καὶ εὗρεν —

Instead, when he arrived in Rome, he searched for me earnestly and found me —

KJV But, when he was in Rome, he sought me out very diligently, and found me.

Notes & Key Terms

Translator Notes

  1. The adverb spoudaiōs ('earnestly, diligently') and the verb ezētēsen ('sought, searched for') indicate that finding Paul in Rome was not easy. Prisoners were not always easily located in the Roman system. Onesiphorus's persistence contrasts sharply with those who turned away (v. 15).
2 Timothy 1:18

δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος παρὰ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ — καὶ ὅσα ἐν Ἐφέσῳ διηκόνησεν, βέλτιον σὺ γινώσκεις.

Indeed, the Lord grant to him that he may find mercy of the Lord in that day — and in how numerous things he ministered to me at Ephesus, you knowest very well.

KJV The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

Notes & Key Terms

Translator Notes

  1. The prayer 'may the Lord grant him to find mercy from the Lord' (dōē autō ho kyrios heurein eleos para kyriou) uses 'Lord' twice — possibly distinguishing God the Father and Christ, or using 'Lord' for both as the source and the mediator of mercy. 'That day' (ekeinē tē hēmera) is the same day of judgment referenced in verse 12. Onesiphorus's service in Ephesus, well known to Timothy (beltion sy ginōskeis, 'you know better than I'), preceded his courageous service in Rome.
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