³ tn Grk “faithful men”; but here ἀνθρώποις (anqrwpoi") is generic, referring to both men and women.

¹ tn Grk “men”; but here ἄνθρωποι (anqrwpoi) is generic, referring to both men and women.

² tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”

¹ tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.

¹ 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 sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).

¹ tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women.

² tn Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ 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 tn More literally, “who saved us,” as a description of God in v. Kir+Heres+AND+book%3A55&tab=notes" ver="">8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ 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. Kir+Heres+AND+book%3A55&tab=notes" ver="">11) in the translation.

² tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.

¹ tn Grk “always learning,” continuing the description of the women from v. Kir+Heres+AND+book%3A55&tab=notes" ver="">6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ tn Grk “against whom,” as a continuation of the previous clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

² tc Most mss (א² C D F G Ψ 1739 1881 Ï latt sy co) have ἐθνῶν (eqnwn, “of the Gentiles”) after “teacher.” The shorter reading has poorer external credentials (א* A I 1175 pc), but is preferred because ἐθνῶν probably represents a gloss added by copyists familiar with 1 Tim 2:7. There is no easy explanation for the omission of the word if it were original here.

¹ sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”

³ tc ‡ 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.