1 Timothy — Greek text and reception
Choose a chapter to explore the source readings and their notes. Original references, source labels, and review records are retained.
Source guide and review record
SAINTS TRANSLATION
1 Timothy
V2 working draft • Sep 13, 2026
Complete working translation draft, V1, Sep 8, 2026. All 113 source verses directly read in Greek and independently translated. Selected verified patristic reception is distinguished from translation. Independent specialist review remains outstanding.
6 chapters • 113 verse rows
Reader’s guide
The three columns identify the verse, give its literal-smooth English translation from the declared Greek, and distinguish textual observations from attributed reception.
Six chapters, 113 source verses and rows, counts 20/15/16/16/25/21. All actual source labels are present in order. This is a single Greek-source book; no Hebrew/Greek comparison classifications apply.
Source basis and review scope
SBLGNT Greek running main text, Michael W. Holmes, ed. (2010), official Faithlife electronic file.
Sources, Method & Decisions
Source register
[G] Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010), official Faithlife/SBLGNT electronic text. All six chapters, 113 source verses, directly read and independently translated. Main text only; no manuscript or apparatus collation. Direct publisher-maintained Greek text access. Source [G]. Accessed Sep 8, 2026.
[LIC] SBLGNT publisher license, Creative Commons Attribution 4.0 International. Publisher license consulted for this project; Greek copyright 2010 Society of Biblical Literature and Logos Bible Software. Direct publisher license access. Source [LIC]. Accessed Sep 8, 2026.
[CHR7] John Chrysostom, Homily 7 on First Timothy, New Advent presentation. Exposition of 2:4, God’s saving will and prayer for all. Relevant published English patristic passage directly read in retrieved page text; Greek homily not collated. Source [CHR7]. Accessed Sep 8, 2026.
[CHR9] John Chrysostom, Homily 9 on First Timothy, New Advent presentation. Exposition of 2:15, childbearing and virtuous upbringing; discussion of childless women. Relevant published English patristic passage directly read in retrieved page text; Greek homily not collated. Source [CHR9]. Accessed Sep 8, 2026.
[CHR17] John Chrysostom, Homily 17 on First Timothy, New Advent presentation. Exposition of 6:10, the love-of-money image and its practical warning. Relevant published English patristic passage directly read in retrieved page text; Greek homily not collated. Source [CHR17]. Accessed Sep 8, 2026.
Contextual term record
oikonomia → stewardship. Entrusted divine arrangement at 1:4; not edification.
arsenokoitai → men who bed males. Lexically transparent working rendering; historical scope remains for specialist review.
authenteō → exercise authority over. Domineer or assume authority remain alternative construals.
hēsychia → quietness. Does not automatically mean absolute inability to speak in every setting.
episkopos / diakonos / presbyterion → overseer / deacon or servant / council of elders. Service and office uses are distinguished contextually.
eusebeia → godliness. Reverent life rather than a denominational name.
philargyria → love of money. The affection for money is distinguished from the object money.
parathēkē → what has been entrusted. The deposit metaphor is not turned into a modern financial instruction.
Material decisions
New English translation from actual G; no modern English Bible used as a paraphrase base.
Greek base text copyright 2010 Society of Biblical Literature and Logos Bible Software, licensed under Creative Commons Attribution 4.0 International. This English translation and its notes adapt the Greek text; they are not the publishers’ English translation and imply no publisher endorsement. License: Creative Commons Attribution 4.0 license.
Retained who at 3:16, suffer reproach at 4:10, feminine believing woman at 5:16, shorter 6:5, truly life at 6:19, and plural you without Amen at 6:21.
Kept difficult gender, office, slavery, and vice-list language explicit while recording lexical and contextual ambiguities; no modern target group or reconstructed universal rule is inserted.
The she/they change at 2:15 and the distinctions between general care and widow enrollment remain visible.
Selective reception is directly verified published English commentary, separate from translation; no exhaustive Saints consensus or Greek-homily collation is claimed.
Open questions and remaining review
Independent specialist review is especially needed for 1:9–10; 2:11–15; 3:2,6,11,16; 4:3,8,10; 5:9–16,20–25; 6:2,7–10,13.
The historical scopes of authentein and arsenokoitai, women at 3:11, salvation through childbearing, and first faith at 5:12 remain unresolved interpretive questions.
No independent manuscript collation or qualified linguistic, theological, or ecclesial certification is claimed.
Version record
V1: First working translation of the declared scope under the updated Saints Translation reference.
Expanded reception review
All 113 source verses in six chapters were reviewed against Michael W. Holmes’s SBLGNT (2010), official Faithlife electronic running text [G]. The fresh main-text file matches the recovered declared source. Clause coverage, negatives, agents, grammatical number and difficult readings were checked; no change to the translated reading body was justified. This is a main-text review, not a manuscript or critical-apparatus collation.
Every existing verse-row note has been reviewed and expanded. Each verse has its own textual observation. Reception pointers identify verified passage exposition or explicit reuse; a homily covering several verses is not represented as separate exposition of every phrase. The linked reception register explains the cited blocks. Published English patristic presentations were checked; their biblical quotations are not evidence that the authors used the selected SBLGNT wording. All 113 verses have a verified reception pointer. This selection does not claim exhaustive historical coverage or independent specialist certification.
Verified reception register
The following linked sources were checked for the specified passages. R01–R18 are John Chrysostom’s Homilies on First Timothy in the New Advent presentation of the published English NPNF translation. R19–R20 use published English ANF presentations. R21 is Bunyan’s allegorical reuse. Original patristic languages were not collated.
[R01] John Chrysostom, Homily 1 on First Timothy — 1:1–3. Paul’s commission comes from God; his language to Timothy combines authority with paternal affection. The greeting strengthens Timothy for the teacher’s exposed position.
[R02] John Chrysostom, Homily 2 on First Timothy — 1:5–11. Love is the command’s aim; ambition corrupts teaching. Law is used rightly through virtuous conduct and leads toward Christ. Chrysostom’s polemical application to Jews is his historical interpretation, not a group identification supplied by these verses.
[R03] John Chrysostom, Homily 3 on First Timothy — 1:12–14. Paul’s thanksgiving attributes his strength for service to Christ. Chrysostom holds divine aid together with willing human response and uses Paul’s former conduct to emphasize mercy.
[R04] John Chrysostom, Homily 4 on First Timothy — 1:15–17. Paul’s rescue encourages sinners against despair. The doxology honors the Father without, in Chrysostom’s argument, denying the Son’s divine attributes.
[R05] John Chrysostom, Homily 5 on First Timothy — 1:18–20. The entrusted charge requires vigilance and a good conscience. Chrysostom understands the handing over to Satan as disciplinary instruction and compares the case in 1 Corinthians 5.
[R06] John Chrysostom, Homily 6 on First Timothy — 2:1–4. Prayer and thanksgiving for everyone include unbelieving rulers and persecutors. Chrysostom argues that intercession removes hostility and binds people together in love.
[R07] John Chrysostom, Homily 7 on First Timothy — 2:2–7. God’s saving will supports prayer for all. Chrysostom connects the single mediator with participation in divinity and humanity, and treats the ransom as extending to Gentiles.
[R08] John Chrysostom, Homily 8 on First Timothy — 2:8–10. Chrysostom places the emphasis on pure conduct and freedom from hostility in prayer, and on good works rather than ostentatious adornment.
[R09] John Chrysostom, Homily 9 on First Timothy — 2:11–15; 3:1a. Chrysostom applies the learning and teaching instructions restrictively to women’s speech in Church. He interprets childbearing through virtuous upbringing, considers childless women, and relates the faithful-saying formula to the preceding teaching. These are attributed interpretations.
[R10] John Chrysostom, Homily 10 on First Timothy — 3:1–7. Oversight is a work of care rather than coveted power. Chrysostom reads the novice as a recent convert, distinguishes that condition from youth, and stresses household conduct and public reputation.
[R11] John Chrysostom, Homily 11 on First Timothy — 3:8–16. Chrysostom requires tested character in deacons, explicitly interprets 3:11 as deaconesses, and reads good standing as advancement. He treats 3:16 as the incarnation and exaltation. These office and doctrinal readings do not replace the selected wording.
[R12] John Chrysostom, Homily 12 on First Timothy — 4:1–10. Chrysostom defends creation’s goodness and distinguishes rejecting marriage from recommending voluntary virginity. He understands godliness as enduring training. At 4:10 he discusses God’s present preservation and believers’ future hope; his named sects are later applications.
[R13] John Chrysostom, Homily 13 on First Timothy — 4:11–5:7. The teacher must study and embody the teaching; widows receive support and familial respect. Chrysostom interprets the council at 4:14 as bishops. His closing discussion expressly applies 5:7 to correcting luxurious conduct among widows.
[R14] John Chrysostom, Homily 14 on First Timothy — 5:8–10. Chrysostom extends family provision to body and soul. Age alone does not qualify a widow; personal hospitality and service matter, including when a woman has few material resources.
[R15] John Chrysostom, Homily 15 on First Timothy — 5:11–20. Chrysostom reads first faith as covenant fidelity, urges responsible household care, and interprets honor as material support. He reads elder at 5:19 by age, while insisting on careful investigation before public rebuke; this differs from the reading’s leadership context.
[R16] John Chrysostom, Homily 16 on First Timothy — 5:21–6:2. Chrysostom urges impartial judgment and careful appointments, understands the wine advice as limited by health, and stresses eventual disclosure of deeds. He exhorts enslaved people to serve within the existing institution, while calling slavery circumstantial rather than natural.
[R17] John Chrysostom, Homily 17 on First Timothy — 6:2b–12. Chrysostom contrasts contentment with acquisitive ambition, distinguishes possessing money from desiring riches, and explains the self-inflicted pain of avarice. Fleeing vice and pursuing virtue lead to the call to persevere in faith.
[R18] John Chrysostom, Homily 18 on First Timothy — 6:13–21. Christ’s confession encourages endurance; divine sovereignty displaces fear of earthly rulers. Chrysostom explains unapproachable light through divine incomprehensibility, urges generous use of wealth, and treats the entrusted deposit as something the recipient must preserve.
[R19] Irenaeus, Against Heresies I, Preface 1 — 1:4. Irenaeus explicitly reuses the warning about genealogies at the opening of his argument against the teachers he opposes. His application does not identify the original epistle’s opponents for the translator.
[R20] Polycarp, To the Philippians, chapter 4 (opening) and chapter 5 (deacons) — 6:7, 6:10; 3:8. In the opening of chapter 4, Polycarp joins the love-of-money saying with bringing nothing into the world and taking nothing out, then calls for righteous conduct. In the deacon paragraph of chapter 5, he reuses the deacon qualifications concerning speech and self-restraint.
[R21] John Bunyan, The Pilgrim’s Progress, Part I, Hopeful’s conversion account — 1:15; 2:5. Hopeful’s account explicitly incorporates Christ’s coming to save sinners and His mediation between God and humanity as grounds for trusting Him. This is scriptural reuse within an allegory, not ancient textual evidence. Gutenberg section 351 is editorial numbering.
Review decisions
Review decisions: retain He who and lowercase spirit at 3:16, suffer reproach at 4:10, believing woman at 5:16, the shorter 6:5, truly life at 6:19 and plural you without Amen at 6:21. The 6:10 note now clarifies that an articleless predicate allows a root without mechanically requiring that English article. Contextual ambiguities remain explicit in the verse notes and companion term record. Independent Greek, historical and final publication review remain separate.
Collation against Nestle–Aland 28
On 13 September 2026 every verse of this book where the SBLGNT and NA28 differ was identified from the edition marks of Tyndale House's Translators Amalgamated Greek New Testament (STEPBible, CC BY 4.0) and the SBLGNT apparatus, and the rendering above was read at each one. 1 verses differ; 1 of them would read differently in English if NA28 were translated instead of the SBLGNT, and each of those carries a note above beginning "NA28". The collation is against TAGNT's edition marks and the SBLGNT apparatus; a printed NA28 apparatus has not been consulted, and NA28's square brackets are inferred, not recorded.
At no place was the rendering found to follow a reading other than the SBLGNT it declares.