1 Timothy — Editorial Guide

This reading edition follows the Saints-priority English text. Source chapter and verse labels are retained, including textual additions and numbered gaps. Square or double brackets signal textual or translation qualifications retained from the companion edition. This is a V1 working translation awaiting specialist review.

Companion translation and editorial notes: Saints Translation: 1 Timothy 1–6 [V1]

Textual and 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.

Each verse below 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.

Chapter 1 notes

1:1 — Text: The repeated Christ Jesus follows the selected order. God is called our Savior and Christ Jesus our hope; apostolic authority is described as a command. Reception: Chrysostom, Homily 1, on 1:1–3 [R01].

1:2 — Text: A true child in faith describes Timothy’s relationship to Paul without adding physical descent. The greeting retains all three gifts: grace, mercy and peace. Reception: Chrysostom, Homily 1, on 1:1–3 [R01].

1:3 — Text: The opening just as construction remains interrupted; an explicit renewed I exhort you is not supplied. The negative command concerns teaching differently. Reception: Chrysostom, Homily 1, on 1:1–3 [R01].

1:4 — Text: Oikonomia means stewardship or administration here, not edification. The dash preserves the interrupted construction. The endless genealogies are not identified with a particular surviving book. Reception: Irenaeus, Against Heresies I, Preface 1 [R19].

1:5 — Text: Goal renders telos in the command’s purpose statement. Love proceeds from three coordinated sources: a pure heart, good conscience and unhypocritical faith. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:6 — Text: Having missed these things refers back to the preceding ethical aims. The movement into empty talk is a departure, not simply an additional subject of study. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:7 — Text: Both negatives remain: they understand neither what they say nor the matters about which they make confident assertions. Desire for teaching status is distinguished from understanding. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:8 — Text: The law is called good; the condition concerns its lawful use. The English preserves the law/lawfully wordplay without turning the verse into a rejection of law. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:9 — Text: Patrolōas and mētrolōas concern violence against parents; striking is retained, while killing is a stronger possible sense. Murderers represents the separate androphonoi; the vice pairs remain distinct. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:10 — Text: Men who bed males retains the male/bedding expression arsenokoitai without a modern identity label; its historical scope remains debated. Enslavers includes kidnapping or trafficking. Sound teaching completes the list’s criterion. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:11 — Text: The gospel is of the glory of the blessed God. I was entrusted preserves the passive commission; the verse continues the criterion for sound teaching. Reception: Chrysostom, Homily 2, on 1:5–11 [R02].

1:12 — Text: Christ Jesus is the one who empowered Paul and counted him faithful. Appointing me to service retains diakonia without specifying a later office title. Reception: Chrysostom, Homily 3, on 1:12–14 [R03].

1:13 — Text: Blasphemer, persecutor and violent abuser are separate descriptions. Mercy is linked to acting in ignorance in unbelief, without turning that explanation into a general acquittal of wrongdoing. Reception: Chrysostom, Homily 3, on 1:12–14 [R03].

1:14 — Text: Overflowed exceedingly conveys the intensified verb for grace. Faith and love in Christ Jesus accompany that grace; they are not replacements for the subject grace. Reception: Chrysostom, Homily 3, on 1:12–14 [R03].

1:15 — Text: Foremost retains prōtos and Paul’s present I am. Christ’s coming into the world is explicitly directed toward saving sinners; the saying receives full acceptance. Reception: Chrysostom, Homily 4, on 1:15–17 [R04]. Bunyan’s Hopeful reuses this verse in The Pilgrim’s Progress, Part I [R21].

1:16 — Text: Paul’s mercy serves as a pattern for later believers. All His patience, the repeated foremost, believing in Him and eternal life all retain their distinct force. Reception: Chrysostom, Homily 4, on 1:15–17 [R04].

1:17 — Text: The selected text has the only God, without wise. Incorruptible and invisible remain separate attributes; the double ages expression and Amen belong to the source. Reception: Chrysostom, Homily 4, on 1:15–17 [R04].

1:18 — Text: Timothy receives an entrusted command in accordance with preceding prophecies. The good campaign is a metaphor for his task; physical warfare is not added. Reception: Chrysostom, Homily 5, on 1:18–20 [R05].

1:19 — Text: The feminine which most naturally refers to good conscience. Rejecting it is connected with shipwreck concerning faith; the two metaphors retain deliberate human agency. Reception: Chrysostom, Homily 5, on 1:18–20 [R05].

1:20 — Text: Hymenaeus and Alexander are named. Handing over to Satan has the stated purpose of discipline against blasphemy; the procedure and their later fate are not reconstructed. Reception: Chrysostom, Homily 5, on 1:18–20 [R05].

Chapter 2 notes

2:1 — Text: Four prayer terms remain distinct, including thanksgivings. All human beings preserves the comprehensive object of the exhortation; no restriction to believers is supplied. Reception: Chrysostom, Homily 6, on 2:1–4 [R06].

2:2 — Text: Prayer expressly includes kings and everyone in high positions. Tranquil and quiet life is qualified by godliness and dignity, not reduced to political security alone. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].

2:3 — Text: This points back to the prayer instruction and its purpose. Good and acceptable are coordinated judgments before God our Savior; the selected opening has no added for. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].

2:4 — Text: All human beings is retained without narrowing the group. The two infinitives express being saved and coming to knowledge of truth; wills does not itself settle how that will is fulfilled. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].

2:5 — Text: The repeated one coordinates God and mediator. Anthrōpos identifies Christ Jesus as human; the translation does not supply a complete later account of His natures. Reception: Chrysostom, Homily 7, on 2:2–7 [R07]. Bunyan’s Hopeful reuses this verse in The Pilgrim’s Progress, Part I [R21].

2:6 — Text: Antilytron preserves the ransom/exchange image and for all. The testimony at the proper times remains compressed; no recipient of a ransom payment is named. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].

2:7 — Text: Herald, apostle and teacher are distinct descriptions of Paul’s appointment. The selected text has I speak truth without in Christ; nations represents ethnē in his mission. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].

2:8 — Text: Men renders andres, contrasting with women in the next verse. Holy hands describes the praying participants; without anger and disputing preserves the negative qualifications. Reception: Chrysostom, Homily 8, on 2:8–10 [R08].

2:9 — Text: The women’s adornment is qualified by modesty and self-restraint. Braids, gold, pearls and costly clothing retain the actual examples; the contrast continues in 2:10. Reception: Chrysostom, Homily 8, on 2:8–10 [R08].

2:10 — Text: Good works supplies the positive adornment corresponding to 2:9. Professing reverence for God concerns the women’s stated commitment and fitting conduct, without adding an office. Reception: Chrysostom, Homily 8, on 2:8–10 [R08].

2:11 — Text: The positive imperative let a woman learn remains explicit. Hēsychia is quietness; the term alone does not establish an absolute prohibition of speech in every setting. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].

2:12 — Text: Authentein is rendered exercise authority over; domineer or assume authority are alternative construals. Woman/man can mean wife/husband in context. The historical or ecclesial scope is not settled by inserting universally or temporarily. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].

2:13 — Text: The stated reason is Adam’s formation first, then Eve’s. Formed retains the creation verb; the translation adds no claim about relative intelligence or moral worth. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].

2:14 — Text: The negative about Adam and positive statement about the deceived woman remain distinct. The verse says she came to be in transgression; it does not say Adam never sinned. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].

2:15 — Text: The source shifts from she will be saved to if they continue. Both numbers remain. Childbearing, its article and the kind of salvation are interpretive questions; the four ethical qualifications remain explicit. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].

Chapter 3 notes

3:1 — Text: Oversight renders episkopē as a desired good work. The faithful saying can be related to the preceding or following material; the reading retains the selected edition’s sentence division. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:2 — Text: Husband of one wife is the relational expression also used at 3:12. Faithfulness or a remarriage restriction are interpretations, not inserted rules; able to teach remains a separate qualification. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:3 — Text: Five qualifications remain, including the contrast but gentle. The selected text does not add shameful gain here; not a lover of money preserves the actual final adjective. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:4 — Text: The overseer is to lead his own household well and have children in submission with dignity. The verse does not supply the children’s ages or an institutional household model. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:5 — Text: The household comparison turns from lead to care for the Church. The question links domestic responsibility with communal care rather than simply repeating a command to rule. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:6 — Text: Newly planted renders neophytos, a recent convert rather than necessarily a young person. Judgment of the devil leaves open his condemnation or judgment involving his agency. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:7 — Text: Also adds external reputation to the preceding qualifications. Reproach and the devil’s snare are distinct dangers; those outside are not silently equated with a named group. Reception: Chrysostom, Homily 10, on 3:1–7 [R10].

3:8 — Text: Deacons is the office-related use of diakonoi here. Double-tongued concerns speech; much wine and shameful gain retain their own qualifications rather than becoming an undifferentiated moral label. Reception: Chrysostom, Homily 11, on 3:8–16 [R11]. Polycarp reuses the deacon qualifications in Philippians, chapter 5 (deacons) [R20].

3:9 — Text: Holding the mystery of the faith is joined to a pure conscience. The verse does not identify a secret document or define mystery as unintelligibility. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

3:10 — Text: First testing and then service form an explicit sequence. Beyond accusation is the stated condition; the text does not prescribe the duration or procedure of testing. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

3:11 — Text: Women is the source noun without their. Wives of deacons and women serving as deacons remain contextual interpretations; neither identification is inserted into the reading. Reception: Chrysostom, Homily 11, on 3:8–16 [R11]. Chrysostom explicitly identifies deaconesses; this is his interpretation.

3:12 — Text: The plural deacons is followed by husbands of one wife, with both children and their own households retained. The marriage expression parallels 3:2 without resolving its disputed scope. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

3:13 — Text: Good standing renders bathmos, literally a step or degree. Boldness is in faith in Christ Jesus; a specific promotion or office is not supplied. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

3:14 — Text: I write states the present act; hoping to come expresses expectation. Soon does not provide an exact date or guarantee that the proposed visit occurred. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

3:15 — Text: The delay explains why conduct must be addressed in writing. God’s household is the Church of the living God; pillar and foundation retain both architectural images. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

3:16 — Text: The selected opening is hos, who, rendered He who, not theos, God. Lowercase spirit preserves uncertainty between Spirit agency and a flesh/spirit contrast. All six clauses remain intact. Reception: Chrysostom, Homily 11, on 3:8–16 [R11].

Chapter 4 notes

4:1 — Text: The speaking Spirit is distinguished from deceiving spirits and demonic teachings. Some depart in later times; the text neither names later sects nor says every believer will depart. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:2 — Text: Hypocrisy belongs to the liars through whom the teaching operates. The searing image concerns their own conscience; it is not transferred to the hearers. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:3 — Text: Require is supplied before abstinence because the construction changes after forbid marriage. It does not mean forbid abstinence. Creation, reception with thanksgiving, belief and knowledge remain linked. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:4 — Text: Every creation of God is called good. The rejection clause is qualified by receiving with thanksgiving, continuing the food discussion rather than supplying a modern dietary prescription. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:5 — Text: Sanctified is passive. Word of God and intercession are both means in the clause; a particular blessing formula or ritual sequence is not added. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:6 — Text: Laying these things before the brothers describes Timothy’s service. Nourished retains the teaching-as-food image; the good teaching is that which he has followed. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:7 — Text: Old women’s myths preserves the source’s disparaging idiom without becoming the translator’s general judgment about women. Rejection of myths is paired with training for godliness. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:8 — Text: For a little allows limited benefit or limited time. Godliness has promise for life now and life to come; both temporal horizons remain explicit. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:9 — Text: The faithful-saying formula repeats that at 1:15. Its position connects the teaching about godliness and hope; the words do not supply an additional quotation. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:10 — Text: The selected verb is oneidizometha, suffer reproach, not strive. Savior of all human beings, especially believers retains both scope statements without deciding their theological relation. Reception: Chrysostom, Homily 12, on 4:1–10 [R12].

4:11 — Text: Command and teach are two imperatives addressed to Timothy. These things points to the preceding instruction; the translation does not collapse teaching into issuing orders. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

4:12 — Text: The selected examples are word, conduct, love, faith and purity; there is no extra in spirit. Become a pattern accompanies the prohibition on despising Timothy’s youth. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

4:13 — Text: The reading naturally concerns reading aloud in the community, although public is not an explicit adjective. Reading, exhortation and teaching are three coordinated responsibilities until Paul comes. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

4:14 — Text: Presbyterion is the council of elders. The gift, prophecy and accompanying laying on of hands are all retained; a later identification of the council is not supplied. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

4:15 — Text: Practice these things and be absorbed in them express sustained engagement. The purpose is visible progress to all, without specifying a rank or promotion. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

4:16 — Text: Attention to self and teaching is paired with perseverance. Save is the source verb for Timothy and his hearers; the sentence is not reduced to merely advising them. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

Chapter 5 notes

5:1 — Text: Older man follows the age sequence with younger men and older/younger women. The command forbids harsh rebuke and replaces it with father-like exhortation; elders in 5:17–19 concern leadership in context. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

5:2 — Text: The mother/sister comparisons continue 5:1’s family idiom. In all purity expressly qualifies conduct toward younger women; the reading retains both age groups. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

5:3 — Text: Honor has practical support in view in the following instructions. Truly widows is retained as a contextual distinction, not a denial that other bereaved women have lost husbands. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

5:4 — Text: Children or grandchildren are the natural plural subject of let them learn. Care for one’s household and repayment to forebears remain distinct duties pleasing to God. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

5:5 — Text: Left alone qualifies the widow under discussion. Hope set on God is followed by continuing supplications and prayers, with both night and day retained. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

5:6 — Text: Dead while living preserves the deliberate paradox. Indulgence is the woman’s conduct; the verse does not deny her biological life. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13].

5:7 — Text: Command these things points back to the widow-care instructions. The plural they may be above reproach is retained without adding an exclusive named group as its subject. Reception: Chrysostom, Homily 13, on 4:11–5:7 [R13]. See the closing discussion of verse 7.

5:8 — Text: The conditional denial concerns failure to provide, especially for one’s household. Denied the faith and worse than an unbeliever retain the strength of the rebuke. Reception: Chrysostom, Homily 14, on 5:8–10 [R14].

5:9 — Text: Enrollment is distinct from general care. Not less than sixty years retains the exact threshold in words. Wife of one husband parallels 3:2,12 without reconstructing the list’s organization. Reception: Chrysostom, Homily 14, on 5:8–10 [R14].

5:10 — Text: The five if clauses specify childrearing, hospitality, washing saints’ feet, assisting the afflicted and pursuing good work. None is replaced by an abstract claim of virtue. Reception: Chrysostom, Homily 14, on 5:8–10 [R14].

5:11 — Text: Younger widows are the object of refuse in the enrollment context. Growing wanton against Christ and wanting to marry remain linked without turning the verse into a universal marriage prohibition. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:12 — Text: First faith can denote an initial pledge or commitment. The stated ground of judgment is setting it aside; the text does not spell out a specific vow. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:13 — Text: The criticism adds gossip, meddling and improper speech to idleness. Going around the houses is the stated activity; a reconstructed institutional visiting program is not supplied. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:14 — Text: Younger women is the explicit phrase, with younger widows as the immediate context. Marriage, childbearing and household management are active tasks; no opportunity for the opponent’s abuse is the stated aim. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:15 — Text: Some have already turned aside after Satan. Already distinguishes the stated past development from a merely hypothetical danger; the women are not named. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:16 — Text: The selected subject is a believing woman, feminine singular, without a believing man. Her assistance is to keep the Church able to assist those truly widowed. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:17 — Text: Double honor has a material-support dimension in 5:18. Especially distinguishes those laboring in word and teaching; double is not converted into an exact salary formula. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:18 — Text: Scripture introduces the threshing-ox prohibition and the worker’s wage saying. Their wording corresponds to Deuteronomy 25:4 and Luke 10:7; this alone does not date the epistle or establish its use of a finished Gospel. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:19 — Text: The prohibition concerns receiving an accusation, with an exception involving two or three witnesses. Elder is retained in the leadership context; no modern legal procedure is imported. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:20 — Text: Those who sin follows the elder-accusation context. Before all and the rest remain unexpanded; the purpose clause concerns fear, not a specified additional penalty. Reception: Chrysostom, Homily 15, on 5:11–20 [R15].

5:21 — Text: God, Christ Jesus and the chosen angels are invoked in the charge. Without prejudgment and without partiality retain two safeguards; no individual angel is identified. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

5:22 — Text: Laying on hands may concern appointment or restoration. Haste and sharing others’ sins are forbidden; keep yourself pure remains a distinct command without a reconstructed ritual. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

5:23 — Text: A little wine, the stomach and frequent illnesses all remain explicit. No longer drink only water conveys the idiom; this historical personal instruction supplies neither a diagnosis nor a general treatment rule. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

5:24 — Text: Some sins are evident beforehand and go ahead to judgment; others follow after. The contrast concerns visibility and timing, without declaring that concealed sins escape judgment. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

5:25 — Text: Otherwise concerns good works not yet evident, following the visible/delayed contrast. Cannot remain hidden preserves the negative assurance rather than claiming all actions are immediately obvious. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

Chapter 6 notes

6:1 — Text: Slaves under a yoke keeps enslavement explicit. Honor toward masters is linked to avoiding blasphemy of God’s name and teaching; the sentence does not describe wage employment. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

6:2 — Text: Those receiving the benefit is taken with the believing masters; taking part in the good work is another construal. Brotherhood does not erase the source’s slavery setting. Teach and exhort closes the instruction. Reception: Chrysostom, Homily 16, on 5:21–6:2 [R16].

6:3 — Text: Teaches differently recalls 1:3. Sound words are identified with those of the Lord Jesus Christ, alongside teaching according to godliness; the condition continues into 6:4–5. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:4 — Text: Conceited and knowing nothing contrast with the claim to teach. Sickness describes disputes and word battles metaphorically; envy, strife, slanders and evil suspicions remain separate consequences. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:5 — Text: Constant friction completes the preceding list. The error is treating godliness as a means of gain. The selected text has no added withdraw from such people clause. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:6 — Text: Gain repeats 6:5’s noun but now joins godliness with contentment. The positive statement is not a promise that devotion produces material wealth. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:7 — Text: Because retains the selected text’s difficult hoti connection, also interpretable as explanatory for. Nothing brought in and nothing carried out remain paired; it is certain is not added. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17]. Polycarp explicitly reuses the saying in Philippians, chapter 4 (opening) [R20].

6:8 — Text: Food and coverings are plural provisions; coverings may include clothing and shelter. We will be content retains the future expression without itemizing a modern standard of living. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:9 — Text: Those wanting to become rich, rather than every possessor of wealth, are the subject. Temptation, snare and harmful desires lead into the drowning image of ruin and destruction. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:10 — Text: Love of money is the subject, not money itself. The articleless predicate allows a root but does not mechanically require the English indefinite article. All evils retains the plural; wandering and self-piercing remain distinct consequences. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17]. Polycarp explicitly reuses the saying in Philippians, chapter 4 (opening) [R20].

6:11 — Text: Man of God directly addresses Timothy. Flee is balanced by pursue, followed by six virtues; gentleness renders praupathia without silently replacing the selected form. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:12 — Text: Struggle in the good struggle preserves the repeated contest word. Calling, taking hold of eternal life and the good confession before many witnesses remain distinct; the occasion is not named. Reception: Chrysostom, Homily 17, on 6:2b–12 [R17].

6:13 — Text: Zōogoneō is rendered preserves alive. Before Pontius Pilate can also be during his governorship. Christ’s good confession supplies the charge’s example without quoting a reconstructed trial statement. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:14 — Text: Keep the commandment is qualified by spotless and above reproach. Until the appearing retains the stated horizon; Timothy’s death is not substituted for Christ’s appearing. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:15 — Text: The blessed and only Sovereign will display the appearing at proper times. King of those who reign and Lord of those who rule preserve the paired supremacy expressions. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:16 — Text: Alone has immortality, unapproachable light and no human seeing remain distinct affirmations. The imagery is not converted into physical coordinates; honor, eternal might and Amen close the doxology. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:17 — Text: Rich in the present age identifies the addressees. Two prohibitions concern pride and hope in uncertain wealth; God’s abundant provision for enjoyment gives the positive contrast. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:18 — Text: Doing good, being rich in good works, generosity and readiness to share continue the commands to the wealthy. Rich is deliberately reused for their conduct. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:19 — Text: Storing up a good foundation combines treasure and building images. The selected goal is life that is truly life, without eternal in this clause; the future orientation remains explicit. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:20 — Text: Guard what has been entrusted preserves the deposit image. Falsely named knowledge is not automatically a later named school or a substitute for modern science; empty talk and opposing claims remain distinct. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

6:21 — Text: Missed the mark recalls 1:6. The final you is plural, extending the grace greeting beyond Timothy alone; the selected text has no final Amen. Reception: Chrysostom, Homily 18, on 6:13–21 [R18].

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.

Source and review decisions

[G] Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010), official Faithlife/SBLGNT electronic file for 1 Timothy, chapters 1–6; main text directly checked. No departure from this selected running text is adopted.

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.