2nd Timothy Chapter 2 verse 18 Holy Bible

ASV 2ndTimothy 2:18

men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.
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BBE 2ndTimothy 2:18

Men whose ideas are all false, who say that the coming back from the dead has even now taken place, overturning the faith of some.
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DARBY 2ndTimothy 2:18

[men] who as to the truth have gone astray, saying that the resurrection has taken place already; and overthrow the faith of some.
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KJV 2ndTimothy 2:18

Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.
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WBT 2ndTimothy 2:18


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WEB 2ndTimothy 2:18

men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
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YLT 2ndTimothy 2:18

who concerning the truth did swerve, saying the rising again to have already been, and do overthrow the faith of some;
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Pulpit Commentary

Pulpit CommentaryVerse 18. - Men who for who, A.V. Have erred (ἠστόχησαν); see 1 Timothy 1:6 (note) and 1 Tim 6:21. In Matthew 22:29 and in Mark 12:24 our Lord's word for "erring" is πλανᾶσθε. It is remarkable that it was the subject of the resurrection which was so misunderstood in both cases. The heretics to whom St. Paul here alludes probably explained away the resurrection, as the Gnostics in the time of Irenaeus and Tertullian did (Huther), by spiritualizing it in the sense of Romans 6:4; Ephesians 2:1; Colossians 2:12; Colossians 3:1, etc. It is the usual way with heresy to corrupt and destroy the gospel, under pretence of improving it. And there are always some weak brethren ready to be deceived and misled. Overthrow (ἀνατρέπουσί); elsewhere in the New Testament only in Titus 1:11; but common in LXX. and in classical Greek.

Ellicott's Commentary

Ellicott's Commentary for English Readers(18) Who concerning the truth have erred.--Or, have erred, or, more literally, have missed their aim. (See Note on 1Timothy 6:21.)The resurrection of the body, grounded upon the Lord's own words (John 5:28-29), was one of the Articles of the Christian faith upon which St. Paul especially loved to dwell. (See, for instance, his words before Felix--Acts 24:15.) With this "resurrection of the body" St. Paul, prompted by the Holy Ghost, taught men that the future state of rewards and punishments was intimately bound up; the soul will be clothed with a body of glory or with a body of shame, according to the deeds done in the flesh. This doctrine appears, in very early times, to have been questioned by some in the Christian community. Then, as now, was the thought repugnant to the shrinking soul of man,--that the body in which he then lived and sinned would rise again.Elaborated, but still scarcely disguised, the same denial of a bodily resurrection was a characteristic of the more important of the widely-spread Gnostic systems of the second and third centuries.These early Christian followers of men like Hymenaeus and Philetus had much in common with the ascetic Jewish sects of Essenes and Therapeutae, and especially with the famous Sadducean school, which attracted then so many cultured and wealthy Jews. They opposed, to use Van Oosterzee's words, "their own sickly idealism to St. Paul's strong and healthy realism." Death and resurrection, with these early opponents of St. Paul, were terms which had only a spiritual meaning and application. As Waterland puts it, "They allegorised away the doctrine, and turned all into figures and metaphors."Another consideration must not be lost sight of when we are considering the reasons for St. Paul's fiery indignation with this unhappy school of dreamers. In attacking, with their thinly-veiled scepticism, the great doctrine of the resurrection of the body, in pushing aside the glorious hope, they touched with their impious hands the corner-stone of all Christian belief--the resurrection in the body of the Redeemer. This Resurrection was indeed past already.