2 Timothy 3:6

3:6 For some of these insinuate themselves ¹  into households and captivate weak women ²  who are overwhelmed with sins and led along by various passions.

2 Timothy 3:1

Ministry in the Last Days

3:1 But understand this, that in the last days difficult ³  times will come.

2 Timothy 1:1-2

Salutation

1:1 From Paul, ⁴  an apostle of Christ Jesus by the will of God, to further the promise ⁵  of life in Christ Jesus, 1:2 to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

2 Timothy 1:4-5

1:4 As I remember your tears, I long to see you, ⁶  so that I may be filled with joy. 1:5 I recall ⁷  your sincere faith ⁸  that was alive first in your grandmother Lois and in your mother Eunice, and I am sure ⁹  is in you.

Jeremiah 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ¹⁰ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ¹¹ 

Jeremiah 23:16-17

23:16 The Lord who rules over all ¹²  says to the people of Jerusalem: ¹³ 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. ¹⁴ 

23:17 They continually say ¹⁵  to those who reject what the Lord has said, ¹⁶ 

‘Things will go well for you!’ ¹⁷ 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Jeremiah 27:9

27:9 So do not listen to your prophets or to those who claim to predict the future by divination, ¹⁸  by dreams, by consulting the dead, ¹⁹  or by practicing magic. They keep telling you, ‘You do not need to be ²⁰  subject to the king of Babylon.’

Jeremiah 29:8

29:8 “For the Lord God of Israel who rules over all ²¹  says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination ²²  deceive you. And do not pay any attention to the dreams that you are encouraging them to dream.

Micah 2:11

2:11 If a lying windbag should come and say, ²³ 

‘I’ll promise you blessings of wine and beer,’ ²⁴ 

he would be just the right preacher for these people! ²⁵ 

Luke 6:26

6:26 “Woe to you ²⁶  when all people ²⁷  speak well of you, for their ancestors ²⁸  did the same things to the false prophets.

John 3:19-21

3:19 Now this is the basis for judging: ²⁹  that the light has come into the world and people ³⁰  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ³¹ 

John 3:2

3:2 came to Jesus ³²  at night ³³  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³⁴  that you do unless God is with him.”

John 2:1-3

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³⁵  in Galilee. ³⁶  Jesus’ mother ³⁷  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ³⁸  2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ³⁹ 

[3:6]  ¹ tn Grk “For from these are those who sneak.”

[3:6]  ² tn Or “silly women.”

[3:1]  ³ tn Or perhaps, “dangerous,” “fierce.”

[1:1]  ⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶ tn Grk “for the promise…” or possibly “in accordance with the promise…”

[1:4]  ⁷ 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.

[1:5]  ⁹ 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.

[1:5]  ¹⁰ tn Grk “the sincere faith in you.”

[1:5]  ¹¹ tn Or “convinced.”

[5:31]  ¹¹ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ¹² tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[23:16]  ¹³ tn Heb “Yahweh of armies.”

[23:16]  ¹⁴ tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  ¹⁵ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[23:17]  ¹⁵ tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ¹⁶ tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ¹⁷ tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[27:9]  ¹⁷ sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20-22). An example of false prophesying and the vindication of the true as opposed to the false will be given in the chapter that follows this.

[27:9]  ¹⁸ sn An example of this is seen in 1 Sam 28.

[27:9]  ¹⁹ tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.

[29:8]  ¹⁹ tn Heb “Yahweh of armies, the God of Israel.”

[29:8]  ²⁰ sn See the study notes on 27:9 for this term.

[2:11]  ²¹ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

[2:11]  ²² tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ²³ tn Heb “he would be the foamer at the mouth for this people.”

[6:26]  ²³ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ²⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ²⁵ tn Or “forefathers”; Grk “fathers.”

[3:19]  ²⁵ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ²⁶ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ²⁷ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:2]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ³⁰ tn Or “during the night.”

[3:2]  ³¹ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[2:1]  ³¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ³² sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ³³ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ³³ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[2:3]  ³⁵ tn The word “left” is not in the Greek text but is implied.