2 Timothy 1

I am grateful
The phrase “I am grateful” portrays the distinct wording Paul uses here (χάριν ἔχω; charin echō), which is different from the usual word for thanksgiving εὐχαριστέω (eucharisteō). By using this expression, Paul both emphasizes a continual thankfulness, as it is something he simply “has” (ἔχω; echō). This also allows χάρις (charis), a word usually translated as “grace,” to stand out, putting greater emphasis on God’s grace toward him. Paul uses this particular construction only one other time, also writing to Timothy (1 Tim 1:12). It is translated identically in both places to help the reader recognize the same expression again.

being reminded
The Greek literally conveys “receiving remembrance” here (ὑπόμνησιν λαβὼν; hypomnēsin labōn), but because this makes for awkward English, the “receiving” idea is communicated instead by using the past tense verbal expression, “being reminded.” This also helps to preserve the sense communicated by the fact that Greek uses a participle, which supports the main verbal idea “I am grateful” from verse 3. One of the reasons Paul is grateful is because he is being reminded of Timothy’s unhypocritical faith.

unhypocritical
The word “unhypocritical” literally translates ἀνυπόκριτος (anypokritos), which negates “hypocritical” (ὑπόκριτος; hypocritos) by placing an alpha-negative at the front. English does the same thing with the prefix “un-“. Thus, rather than using an antonym for “hypocritical” like “sincere,” it is translated here as “unhypocritical” to maintain the proper emphasis of the Greek term. This focuses more on the danger of the negative (hypocrisy), which is the default of every unbeliever and false teacher. Unhypocritical faith is very distinct and separate from the false faith of the false teachers, and is the goal of every true teacher and even for those to whom they minister. Paul is grateful that such is the faith of Timothy.

self-discipline
“Self-discipline” translates σωφρονισμός (sōphronismos), which is the idea of moderation, prudence, or discipline, especially in reference to self (via its connection with σωφρόνως [sōphronōs], which refers to mental self-control). Thus, “self-discipline” communicates the intended idea well. Timothy is called here to reject any tendency toward any fear leading to confusion, but rather to cultivate God’s gift of self-discipline leading to sound, mature thinking.

either…or
The “either…or” construction reflects the Greek (μηδὲ; mēde) and prevents the reader from thinking that the witness is about the Lord or Paul. Rather, Paul is exhorting Timothy to not be ashamed of either “the witness about our Lord” or “me His prisoner” (Paul).

witness
In Pauline literature the word μαρτύριον (martyrion) is usually translated as “testimony” (cf. 2 Cor 1:12; ), but when it refers to the gospel it is translated as “witness” (cf. 1 Cor 1:6; 1 Tim 2:6; 2 Tim 1:8). Paul testifies about many things but only has one witness. This links to the Gospel of John and Acts, where μαρτύριον (martyrion) or the verb μαρτυρέω (martyreō) is always used to refer to the witness of the gospel (e.g., John 1:7, 8; Acts 4:33).

Hold to
The phrase “hold to” translates the imperative form of ἔχω (echō; “have” or “hold”). “Hold to” provides both a more literal and a more vivid translation than something like “retain.” Paul commands Timothy here with a clear picture of keeping a firm grasp on the standard of sound words or true doctrine which Paul had taught him.

this
This phrase is rendered by many translations with something like “You are aware of the fact that all…” or “You are aware that all…” for Οἶδας τοῦτο ὅτι…πάντες (oidas touto hoti…pantes). The former translates τοῦτο (touto) as “the fact,” which is a less literal translation. The latter does not account for both τοῦτο (touto; “this”) and ὅτι (hoti; “that”). This translation seeks a solution here by providing a literal rendering that accounts for both words. This provides the reader with the clearest window to the original text possible.

grant
The Greek verb δίδωμι (didōmi) is most often rendered with “give” in this translation, including in this epistle (cf. 1:7, 9, 16; 2:7, 25). In this specific instance, however, it is translated as “grant.” The reason for this is twofold. First, the object of the verb is different (an infinitive as opposed to a noun), so a distinct translation is appropriate. This reasoning leads to the second factor, which is simply to provide a smoother reading, since “give him to find” reads somewhat awkwardly. Thus, the rendering “grant to him find” over “give him to find” is not only preferred, but is also a completely legitimate rendering to maintain Paul’s intended meaning. Therefore, it is up to the pastor/teacher to bring this repeated use of δίδωμι (didōmi) out here in order to help the congregation see this particular theme throughout the epistle.