2 Timothy — Editorial Guide

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: 2 Timothy 1–4 [V1]

Textual and Christian reception notes

All 83 selected SBLGNT verses were reviewed against the Greek main text in complete literary units. The reading changes clarify ancestral service at 1:3 and the plural closing address at 4:22. Every verse below has a textual observation and precisely scoped Christian reception. Chrysostom is consulted in the NPNF English presentation at New Advent, not collated in Greek; differences in its biblical quotations are identified. Bunyan’s section numbers are editorial navigation in Project Gutenberg, and his allegory is distinguished from historical exposition. No passage-specific C. S. Lewis reception was verified for inclusion. Manuscript and critical-apparatus collation, exhaustive reception history and independent specialist certification are not claimed.

Notes on chapter 1

1:1 Text: The apostolic commission comes through God’s will; the promise concerns life in Christ Jesus, not an assurance of safety from imprisonment. Reception: Chrysostom reads the promised life as consolation amid present danger (Homily 1, on 1:1). [CHR1]

1:2 Text: Beloved child describes Timothy’s relationship to Paul; the greeting names grace, mercy and peace separately, from the Father and Christ Jesus. Reception: Chrysostom emphasizes the affectionate qualification beloved and the renewed blessing (Homily 1, on 1:2). [CHR1]

1:3 Text: The ancestral phrase apo progonōn is expressed as as my forebears did for readable English; Greek has no separate past-tense verb. Pure conscience qualifies service, and remembrance continues night and day. Reception: Chrysostom treats 1:3–4 together as evidence of sincere affection expressed in prayer (Homily 1). [CHR1]

1:4 Text: Remembering Timothy’s tears accompanies Paul’s longing to see him; the intended result is Paul’s fullness of joy, not the removal of Timothy’s faith. Reception: Chrysostom associates the tears with their separation and the desire for reunion (Homily 1, on 1:3–4). [CHR1]

1:5 Text: Faith is described as unhypocritical and as dwelling first in Lois and Eunice, then in Timothy; the final clause supplies dwells from the preceding verb. Reception: Chrysostom stresses that ancestral faith benefits Timothy because he shares it himself (Homily 1, on 1:5). [CHR1]

1:6 Text: Anazōpyrein uses the image of rekindling a fire; the gift is God’s, and the laying on of Paul’s hands is explicitly named. Reception: Chrysostom develops the fire image into a call for active zeal in the Spirit’s gift (Homily 1, on 1:6). [CHR1]

1:7 Text: Cowardice contrasts with power, love and self-discipline. Lowercase spirit leaves disposition and divine gift in view; sōphronismos concerns disciplined judgment, not a medical diagnosis. Reception: Chrysostom understands the Spirit’s gift as boldness, love and sobriety of mind (Homily 1, on 1:7). [CHR1]

1:8 Text: Neither the Lord’s testimony nor His prisoner is to cause shame. The compound share suffering is retained; God’s power supplies the measure of endurance. Reception: Chrysostom connects courageous witness with the cross and solidarity with the imprisoned apostle (Homily 2, on 1:8). [CHR2]

1:9 Text: God saves and calls; the negative excludes our works as the basis and contrasts His purpose and grace. Before the times of the ages preserves the temporal expression without defining eternity. Reception: Chrysostom emphasizes freely purposed grace as encouragement to endure suffering (Homily 2, on 1:8–10). [CHR2]

1:10 Text: What is now manifested is the grace just mentioned. Christ abolishes death and illuminates life and incorruptibility; the latter preserves aphtharsia’s freedom-from-corruption sense. Reception: Chrysostom relates these gifts to Christ’s body and believers’ hope through the gospel (Homily 2, on 1:10). [CHR2]

1:11 Text: The selected Greek names herald, apostle and teacher, with no of nations after teacher. This is a main-text observation, not a new apparatus collation. Reception: Chrysostom’s accessed English Homily 2 expounds teacher of the Gentiles; its longer quotation does not replace this edition’s wording (on 1:11). [CHR2]

1:12 Text: My deposit leaves open what Paul entrusts to God and what God entrusts to Paul. The confidence concerns God’s power to guard it for that day. Reception: Chrysostom offers the faith, preaching and entrusted believers as possible understandings (Homily 2, on 1:12). [CHR2]

1:13 Text: Hold a pattern retains hypotypōsis’s model or outline image. Sound words are held in the faith and love located in Christ Jesus. Reception: Chrysostom likens Paul’s spoken teaching to an artist’s model impressed on Timothy (Homily 3, on 1:13). [CHR3]

1:14 Text: The good deposit repeats 1:12’s entrusted-property image, now as Timothy’s responsibility; the Holy Spirit dwelling in us is the means of guarding it. Reception: Chrysostom insists that this charge requires the indwelling Spirit’s help (Homily 3, on 1:14). [CHR3]

1:15 Text: Those in Asia identifies an ancient region and Paul’s experience of abandonment; it is not a statement about the modern continent. The two named people remain distinct. Reception: Chrysostom interprets the report as preparation for Timothy’s possible abandonment, without a curse on those who deserted (Homily 3, on 1:15). [CHR3]

1:16 Text: The prayer names Onesiphorus’s household; he himself repeatedly refreshed Paul and was not ashamed of his chain. Household and helper are not merged. Reception: Chrysostom treats this practical assistance as sharing in the sufferer’s faithful struggle (Homily 3, on 1:16–18). [CHR3]

1:17 Text: Rome, earnest searching and successful finding are all explicit; the verse describes action beyond merely refusing to be ashamed. Reception: In his exposition of 1:16–18, Chrysostom highlights Onesiphorus’s deliberate search despite danger (Homily 3). [CHR3]

1:18 Text: Lord occurs twice and is not replaced by another title. Neither this prayer nor the household greeting states whether Onesiphorus was dead; Ephesian service is separately recalled. Reception: Chrysostom links the requested future mercy with the mercy Onesiphorus showed Paul (Homily 3, on 1:16–18). [CHR3]

Notes on chapter 2

2:1 Text: The emphatic you and affectionate my child introduce renewed instruction. Be empowered is a passive imperative whose sphere is grace in Christ Jesus. Reception: Chrysostom reads the command as encouragement drawn from Paul’s endurance and Christ’s grace (Homily 4, on 2:1). [CHR4]

2:2 Text: Through many witnesses retains dia; in the presence of is a contextual alternative. Faithful people renders anthrōpoi, while ability to teach others is a separate qualification. Reception: Chrysostom emphasizes open transmission, fidelity and competence to teach (Homily 4, on 2:2). [CHR4]

2:3 Text: Share suffering preserves the compound command and its solidarity; soldier of Christ Jesus introduces an analogy of loyal endurance, not a literal enlistment order. Reception: Chrysostom presents endurance as fitting the dignity of Christ’s soldier (Homily 4, on 2:3). [CHR4]

2:4 Text: Entanglement in ordinary affairs contrasts with pleasing the one who enlisted the soldier. The illustration emphasizes allegiance and purpose rather than naming prohibited occupations. Reception: Chrysostom applies the soldier and athlete examples to teachers and disciples (Homily 4, on 2:4–5). [CHR4]

2:5 Text: The crown is conditional on competing according to the rules; merely entering the contest does not satisfy the repeated condition. Reception: Chrysostom extends the athletic image to disciplined training and endurance (Homily 4, on 2:5). [CHR4]

2:6 Text: The farmer is characterized by labor, and must share first in the fruits. First modifies participation; the text does not specify a wage or crop percentage. Reception: Chrysostom sees the teacher’s reward in the laboring farmer’s share (Homily 4, on 2:6). [CHR4]

2:7 Text: Consider is commanded and the Lord will give understanding is future indicative in the selected text. Reflection and divine assistance are both expressed. Reception: Chrysostom treats the images as requiring understanding, but his accessed English quotation presents the final clause as a prayer (Homily 4, on 2:7). [CHR4]

2:8 Text: Remember has Jesus Christ as its object; raised from the dead and from David’s seed are both retained. The perfect participle presents the risen Christ. Reception: Chrysostom links resurrection and Davidic descent with consolation and resistance to false teaching (Homily 4, on 2:8). [CHR4]

2:9 Text: Paul suffers to the point of chains as a criminal; the contrast insists that God’s word has not been chained, preserving the repeated bond image. Reception: Chrysostom observes that imprisonment can restrain hands without stopping proclamation (Homily 4, on 2:9). [CHR4]

2:10 Text: Endurance is for the chosen ones so that they too obtain salvation in Christ Jesus, accompanied by eternal glory; election does not remove the stated purpose of Paul’s labor. Reception: Chrysostom emphasizes suffering for others’ salvation, whose source remains Christ (Homily 4, on 2:10). [CHR4]

2:11 Text: The faithful saying begins with shared death and promised shared life. The compound verbs preserve with Him without specifying only one occasion of dying. Reception: Chrysostom includes baptism and suffering, with particular attention to the latter in context (Homily 5, on 2:11). [CHR5]

2:12 Text: Endurance and denial introduce distinct conditional outcomes: reigning with Christ or being denied by Him. The warning remains alongside the promise. Reception: Chrysostom stresses continued endurance (Homily 5, on 2:12). Polycarp, Philippians 5, explicitly reuses reigning with Christ in an exhortation to faithful living. [CHR5] [POL5]

2:13 Text: Apistoumen can concern unbelief or unfaithfulness. Christ’s abiding fidelity and inability to deny Himself are stated without deleting 2:12’s denial warning. Reception: Chrysostom interprets this as Christ’s unchanged reality despite human unbelief (Homily 5, on 2:13). [CHR5]

2:14 Text: Before the Lord is the selected wording. Word-battles are rejected for both their lack of usefulness and their destructive effect on hearers. Reception: Chrysostom emphasizes the harm to listeners and the solemn appeal to divine witness (Homily 5, on 2:14). [CHR5]

2:15 Text: Orthotomeō evokes straight cutting; cutting a straight course expresses responsible handling of the word. It does not itself name a system for partitioning biblical books. Reception: Chrysostom develops the cutting image as removal of distortions and foreign additions (Homily 5, on 2:15). [CHR5]

2:16 Text: Avoid addresses profane empty talk; the following plural they points to those involved, continued by their word in 2:17. Advance here is an advance into ungodliness. Reception: Chrysostom warns that doctrinal innovation can generate further error (Homily 5, on 2:16–18). [CHR5]

2:17 Text: Gangrene conveys spreading destructive injury, and the speakers Hymenaeus and Philetus are named. Their word remains distinguished from God’s unchained word in 2:9. Reception: Chrysostom develops the disease comparison (Homily 5, on 2:17–18). Bunyan’s hill Error explicitly reuses these teachers and their resurrection error (Pilgrim’s Progress, Part I, §299). [CHR5] [BUN]

2:18 Text: The error is the assertion that resurrection has already happened; the perfect infinitive and already matter. Some people’s faith is overturned, not everyone’s. Reception: Chrysostom connects the claim with loss of future judgment and reward (Homily 5, on 2:18). Bunyan dramatizes its destructive effect at hill Error (Part I, §299). [CHR5] [BUN]

2:19 Text: The foundation stands despite defections; its double seal joins divine recognition with departure from unrighteousness. The first saying echoes Greek Numbers 16:5; the second is an ethical summons. Reception: Chrysostom makes recognition and righteous conduct the seal’s paired marks; his English presentation labels the first source Deuteronomy (Homily 5, on 2:19). [CHR5] [NUM16]

2:20 Text: Gold, silver, wood and clay vessels are differentiated by material and use; honor and dishonor belong to the household image, not a fixed list of human classes. Reception: Chrysostom interprets the great house as the wider world and rejects an unchangeable moral nature (Homily 6, on 2:20–21). [CHR6]

2:21 Text: Cleansing from these leaves its antecedent open to dishonorable vessels or practices. Sanctified, useful to the Master and prepared for every good work describe the resulting vessel. Reception: Chrysostom emphasizes change of moral condition and readiness for service (Homily 6, on 2:20–21). [CHR6]

2:22 Text: Flee and pursue are paired commands: youthful desires give way to righteousness, faith, love and peace in company with sincere callers on the Lord. Reception: Chrysostom includes ambition and greed among youthful desires, not sexual desire alone (Homily 6, on 2:22). [CHR6]

2:23 Text: Foolish and uneducated disputes are refused because they produce fights; the birth metaphor explains the consequence rather than prohibiting every question. Reception: Chrysostom distinguishes fruitless contention from useful inquiry (Homily 6, on 2:23). [CHR6]

2:24 Text: Slave preserves doulos’s strong belonging metaphor; it does not establish Timothy’s civil status. Gentleness toward all, teaching ability and endurance of wrong qualify the Lord’s worker. Reception: Chrysostom reconciles gentle teaching with firm correction and patient persistence (Homily 6, on 2:24). [CHR6]

2:25 Text: Gentleness governs instruction of opponents; God gives the repentance that leads to knowledge of truth. In case preserves the tentative pastoral hope rather than guaranteeing conversion. Reception: Chrysostom argues that harsh contention obstructs learning and urges patient correction (Homily 6, on 2:25–26). [CHR6]

2:26 Text: Return to sobriety, snare and capture are distinct images. This rendering takes him and his as the devil; the captor and the final will have disputed referents, including God’s will. Reception: Chrysostom’s accessed English exposition takes the final will as God’s righteous purpose, illustrating an alternative construction (Homily 6, on 2:26). [CHR6]

Notes on chapter 3

3:1 Text: Difficult seasons uses plural kairoi; in the last days frames the warning without supplying a calendar or a calculable end date. Reception: Chrysostom attributes the peril of the times to human conduct, not to days themselves (Homily 7, on 3:1–2). [CHR7]

3:2 Text: The list begins with self-love and love of money, then preserves boastfulness, arrogance, blasphemy, disobedience to parents, ingratitude and unholiness as distinct descriptions. Reception: Chrysostom traces interconnected vices from selfishness and greed (Homily 7, on 3:2). [CHR7]

3:3 Text: Without natural affection and irreconcilable are separate terms; diaboloi here means human slanderers. Lack of self-control, savagery and hostility to good complete this part of the list. Reception: Chrysostom interprets slander, uncontrolled appetite and fierceness as social and moral injuries (Homily 8, on 3:3). [CHR8]

3:4 Text: Traitors, reckless and conceited remain separate. Lovers of pleasure rather than lovers of God states a disordered preference, not merely the existence of enjoyment. Reception: Chrysostom describes betrayal of friendship, instability and arrogance in these terms (Homily 8, on 3:4). [CHR8]

3:5 Text: A form of godliness contrasts with denial of its power; the command turn away addresses Timothy in the present despite the warning’s future frame. Reception: Chrysostom calls this a lifeless appearance of faith lacking corresponding works (Homily 8, on 3:5). [CHR8]

3:6 Text: Weak women renders the pejorative diminutive gynaikaria in a specific account of household exploitation; the sentence does not assert that all women are weak. Sins and varied desires are separately mentioned. Reception: Chrysostom explicitly limits the criticism to women of the described kind (Homily 8, on 3:6–7). [CHR8]

3:7 Text: Always learning continues the description of the captive women in 3:6; never reaching knowledge of truth is the stated failure, not a rejection of learning itself. Reception: In the joint exposition of 3:6–7, Chrysostom connects unsuccessful learning with disordered desires (Homily 8). [CHR8]

3:8 Text: Jannes and Jambres are names supplied here and are not inserted into Exodus. Corrupted mind and failure of approval concerning faith describe the opponents’ resistance. Reception: Chrysostom identifies the pair with Moses’ opponents and offers tradition or inspiration as possible sources of their names (Homily 8, on 3:8). [CHR8]

3:9 Text: The promised limit to their advance is explained by public exposure of folly. Read alongside 2:16 and 3:13, exposure and increasing wickedness need not be identical kinds of progress. Reception: Chrysostom distinguishes multiplying error from its eventual inability to deceive unnoticed (Homily 8, on 3:9). [CHR8]

3:10 Text: You contrasts Timothy with the opponents. Followed covers teaching and a list of lived qualities; patience and endurance are retained as distinct Greek nouns. Reception: Chrysostom emphasizes close acquaintance with Paul’s conduct as well as his instruction (Homily 8, on 3:10). [CHR8]

3:11 Text: Antioch, Iconium and Lystra remain separately named; persecutions endured and rescue by the Lord are both affirmed. Rescue does not erase the reality of suffering. Reception: Chrysostom treats endurance and divine deliverance as two sources of encouragement (Homily 8, on 3:11). [CHR8]

3:12 Text: All who desire godly living in Christ Jesus is the scope; persecution is future. The text does not promise immunity to committed believers. Reception: Chrysostom applies persecution broadly to the afflictions encountered in virtuous living (Homily 8, on 3:12). [CHR8]

3:13 Text: Deceiving and being deceived retain active and passive aspects of the same process. Advancement is explicitly toward the worse, not a promise of prosperity. Reception: Chrysostom warns against confusing the opponents’ apparent success with moral improvement (Homily 8, on 3:13). [CHR8]

3:14 Text: Remain counters their advance; learned and became assured are separate verbs. Greek tinōn is plural: from whom does not display the plurality in ordinary English. Reception: Chrysostom urges continuity in learned conviction despite disturbing circumstances (Homily 8, on 3:14–15). [CHR8]

3:15 Text: From infancy describes Timothy’s knowledge of the sacred writings; their saving wisdom is through faith in Christ Jesus. The verse supplies no complete list of those writings. Reception: Chrysostom sees longstanding scriptural formation as a resource for steadfastness (Homily 8, on 3:14–15). [CHR8]

3:16 Text: Theopneustos means breathed or inspired by God. This rendering takes inspired and beneficial as predicates; every Scripture inspired by God is also beneficial is another possible construction. Four uses follow. Reception: Chrysostom links the statement to the writings known from infancy and their instructive, corrective uses (Homily 9, on 3:16). [CHR9]

3:17 Text: Human being of God renders anthrōpos while Timothy remains the direct addressee. Capable and fully equipped express the purpose of scriptural formation for every good work. Reception: Chrysostom stresses thorough preparation through Scripture (Homily 9, on 3:17). [CHR9]

Notes on chapter 4

4:1 Text: The charge is before God and Christ Jesus, judge of living and dead; the appearing and kingdom are accusatives invoked in the charge, not a supplied temporal at. Reception: Chrysostom discusses both judgment at the appearing and invoking that appearing as witness (Homily 9, on 4:1). [CHR9]

4:2 Text: Five commands retain their distinct actions: proclaim, be ready, reprove, rebuke and exhort. In season and out of season are held together with all patience and teaching. Reception: Chrysostom compares correction and consolation to coordinated medical care (Homily 9, on 4:2). [CHR9]

4:3 Text: The hearers accumulate teachers according to their own desires. Tickled hearing preserves the passive ear image and the preference for gratifying teaching. Reception: Chrysostom notes that the hearers choose a multitude of teachers to please themselves (Homily 9, on 4:3). [CHR9]

4:4 Text: Turning hearing away from truth and turning aside to myths express linked movement in opposite directions. The text does not name particular myths here. Reception: Chrysostom takes the warning as preparation for endurance and timely instruction (Homily 9, on 4:4). [CHR9]

4:5 Text: Be sober, endure hardship, do an evangelist’s work and fulfill your service remain distinct commands. The verse defines an activity without supplying a later institutional rank. Reception: Chrysostom links evangelistic service with vigilance and readiness for hardship (Homily 9, on 4:5). [CHR9]

4:6 Text: Already being poured out retains spendō’s libation metaphor; departure is a second image. The sentence does not specify an execution method. Reception: Chrysostom develops the drink-offering as total self-offering (Homily 9, on 4:6). [CHR9]

4:7 Text: The three perfect verbs present struggle, course and fidelity as completed achievements with continuing significance. The repeated first person preserves the personal testimony. Reception: Chrysostom reads the statement as consolation for Timothy rather than self-display (Homily 9, on 4:7). [CHR9]

4:8 Text: The righteous Judge awards the crown on that day; the promise explicitly extends beyond Paul to all who have loved His appearing. Reception: Chrysostom sees the widened promise as special encouragement for Timothy (Homily 9, on 4:8). [CHR9]

4:9 Text: Be diligent to come soon is an urgent personal request; the text gives no travel date or assurance that the visit occurred. Reception: Chrysostom reads the request in light of Paul’s imprisonment and desire to see Timothy (Homily 10, on 4:9–13). [CHR10]

4:10 Text: Love of the present age is attributed to Demas, not automatically to Crescens or Titus. Galatia is the selected destination; the three destinations remain separate. Reception: Chrysostom distinguishes Demas’s desertion from the others’ journeys (Homily 10, on 4:10). Bunyan explicitly reuses Demas as a temptation to material gain (Pilgrim’s Progress, Part I, §§266–271, especially §269). [CHR10] [BUN]

4:11 Text: Luke’s presence and Mark’s requested arrival are distinct. Useful for service gives the reason for bringing Mark; no prior dispute is narrated here. Reception: Chrysostom emphasizes ongoing gospel service in Paul’s request for Mark (Homily 10, on 4:11). [CHR10]

4:12 Text: Paul is the expressed sender of Tychicus to Ephesus. The verse does not specify whether this journey replaces Timothy or dates the dispatch. Reception: Chrysostom quotes this notice within his discussion of 4:9–13; he gives no separate explanation of Tychicus’s assignment there (Homily 10). [CHR10]

4:13 Text: Cloak renders phailonēs; a carrying case is another proposed sense. Books and especially parchments remain distinct, with no invented titles or contents. Reception: Chrysostom records both garment and book-bag understandings (Homily 10, on 4:12–13). [CHR10]

4:14 Text: Alexander’s trade is retained as coppersmith. The Lord will repay is future in this main text, not an optative prayer for retaliation. Reception: Chrysostom understands the repayment as prediction and preparation for opposition (Homily 10, on 4:14–15). [CHR10]

4:15 Text: Timothy too must guard against Alexander because of opposition to our words. The instruction is caution, without an order to punish him. Reception: Chrysostom explicitly distinguishes avoidance from personal revenge (Homily 10, on 4:15). [CHR10]

4:16 Text: The first defense is not assigned a reconstructed date. None came to Paul’s side; the final optative expresses a wish that their desertion not be charged to them. Reception: Chrysostom contrasts grievous abandonment with Paul’s mercy toward his friends (Homily 10, on 4:16). [CHR10]

4:17 Text: The Lord’s support enables proclamation for all the nations. Lion’s mouth is preserved without identifying a literal animal or particular adversary in the translation. Reception: Chrysostom interprets the strengthening as bold speech and the lion as Nero; the latter is his identification (Homily 10, on 4:17–18). [CHR10]

4:18 Text: Rescue from every evil work and salvation into the heavenly kingdom are joined; the doxology includes Amen here, unlike the letter’s final verse. Reception: Chrysostom distinguishes preservation for the kingdom from escape from death (Homily 10, on 4:18). [CHR10]

4:19 Text: Prisca preserves the actual recognizable name form, without expanding it to Priscilla. Aquila and Onesiphorus’s household are additional recipients of greeting. Reception: Chrysostom connects the greeting with honored service; his English quotation uses Priscilla (Homily 10, on 4:19). [CHR10]

4:20 Text: Erastus remained in Corinth, whereas Paul left Trophimus sick in Miletus. The sickness remains explicit without a diagnosis or claim of deficient faith. Reception: Chrysostom sees Trophimus’s illness as evidence that apostolic miracles were not exercised on every occasion (Homily 10, on 4:20). [CHR10]

4:21 Text: Before winter sharpens the request to come. Four named greeters and all the brothers are retained; Linus’s name alone does not specify an ecclesiastical office. Reception: Chrysostom commends Claudia and reports Linus’s Roman episcopal identification as something some say (Homily 10, on 4:21). [CHR10]

4:22 Text: The selected text has Lord without Jesus Christ and no closing Amen. Your spirit is singular; you all makes the following plural hymōn audible without adding a new group. Reception: Chrysostom explains the closing blessing; his accessed English quotation has Lord Jesus Christ and grace with us, differing from this main text (Homily 10, on 4:22). [CHR10]

Sources consulted

[G] SBLGNT, 2 Timothy, official electronic main text. Michael W. Holmes, editor (2010). Main text only; no new apparatus collation.

John Chrysostom, Homilies on Second Timothy, NPNF First Series, volume 13 (1889), English presentation at New Advent. The linked homily and verse locators in each note define the scope.

[CHR1] Homily 1 on Second Timothy.

[CHR2] Homily 2 on Second Timothy.

[CHR3] Homily 3 on Second Timothy.

[CHR4] Homily 4 on Second Timothy.

[CHR5] Homily 5 on Second Timothy.

[CHR6] Homily 6 on Second Timothy.

[CHR7] Homily 7 on Second Timothy.

[CHR8] Homily 8 on Second Timothy.

[CHR9] Homily 9 on Second Timothy.

[CHR10] Homily 10 on Second Timothy.

[POL5] Polycarp, Epistle to the Philippians, chapter 5; English ANF presentation at New Advent.

[BUN] John Bunyan, The Pilgrim’s Progress, Part I; Project Gutenberg 131. Demas at the silver mine (§§266–271) and hill Error (§299); section numbers are editorial.

[NUM16] Greek Numbers 16:5, Swete text as presented by Bible Hub; cross-reference wording only.

[LIC] Greek source copyright 2010 Society of Biblical Literature and Logos Bible Software; Creative Commons Attribution 4.0 International. This English adaptation is not a publisher translation or endorsement.