First Honor of God 1
γνησίῳ - belonging to the race, lawfully begotten, born in wedlock
To Honor of God ("Timotheo"), a legitimate child within a trust; a grace, mercy, peace away from God of a father and of an anointed one, Salvation, the Master of ourselves.According as I called yourself in to remain within City of the Bee ("Ephesus"), he who is leading across into Land of Tall Ones ("Macedonia") so that you might transmit to certain ones not to teach differently,
γενεαλογίαις - tracings of breed, pedigree, stock
nor to devote to myths and boundless tracings of pedigree, anyone which is presenting/offering research rather than the Household Management of God, within a trust.
(cf. LSJ ἀπέραντος)
παραγγελίας - command issued to soldiers
And the Aim of the Command, she is an agape-love from out of a pure heart and a good co-consciousness and a trust without play-acting,ones which certain ones who missed the target have turned out of into an empty-word,
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those who are desiring to be usage-teachers understanding neither the things which they are speaking, nor who/what they are emphatically asserting around to.
But we see that the Usage is beautiful, if anyone should use self legitimately,
He who has seen this, that a usage is not laid out for a just one, but for impious ones, and for independent ones, irreverent ones, and for unholy ones, for missers, and for profane father-slayers and mother-slayers, for man-slayers,
ἀνδραπόδης - man-footing (putting him under the foot, into slavery)
for male-prostitutes, man-bedders,1 man-footers, liars/cheats, false-swearing ones, and whatever else is set over against the one who is sounding a doctrine.According to the Good News of the Glory of the Blessed God with which I, myself was entrusted.
I am holding a grace by the one who has empowered myself, an anointed one, Salvation, the Master of ourselves, because he led myself, a trustworthy one, he who has placed into an agency,
the former one who is being a blasphemer and a chaser, and a wantonly violent man, but I was shown mercy because he who is being ignorant, I made within a distrust.
But she, the Grace of the Master of ourselves, super-abounded in company with a trust and an agape-love, the one within an anointed one, Salvation.
First born, among many
Trustworthy is the Logos Ratio and counterbalancing of every favorable reception, because an anointed one, Salvation, came into the Order to save missers, of whom I, myself am a first one.But rather because of this, I was shown mercy so that within myself, a first one, Salvation, an anointed one, might indicate the whole Forebearance toward an outline/sketch of the ones who are destined to trust upon self into an eternal (aiōn) zoe-life.
And to the King of the Eternal Ones, to an undecaying, unseen, one of a kind God, an honor and a glory into the Eternal Ones of the Eternal Ones, a trustworthy one ("Amen").
This one is the Command I am placing beside yourself, a child, Honor of God ("Timotheus"), according to prophecies, the ones who are leading in advance upon you so that you might war within themselves, the Beautiful Campaign,
She, A ship, shipwrecked
he who is holding a trust and a good co-consciousness, her whom certain men, those who have pushed away, shipwrecked around the Trust.
of whom is God of Marriage ("Hymenaeus")2 and Repeller of Men ("Alexander"), those whom I have handed over to the Adversary so that they may be reared up not to blaspheme.
Footnotes
In classical Greek, compounds like ἀρσενοκοίτης or ἀρσενοκοιτία are rare and largely descriptive — literally “male-bedder” or “male-bedding” — without a fully codified moral or legal connotation. The sense is primarily literal or poetic, sometimes morally disapproving in a general way, but not a fixed category.
The leap from κοίτη = “bed” to ἀρσενοκοίτης = “homosexual” is not straightforward in classical Greek; it is very much a later moralized interpretation rather than a direct semantic development:
1. κοίτη in classical Greek
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Literally: bed, bedstead, marriage-bed (Aeschylus, Euripides, Homeric texts).
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Extended meanings: sick-bed, lair of animals, riverbed, quarters of a house, etc.
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Figuratively: bed-time, lodging, parcel of land, container, even sexual connection (mostly in LXX / late texts).
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In classical literature, κοίτη does not inherently encode sexual morality or orientation; it is context-dependent.
2. ἀρσενοκοίτης / ἀρσενοκοιτία
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Formed from ἄρσην + κοίτη, literally “male-bedder” / “male-bedding.”
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In classical Greek, it appears only in epigrams or rare literary traces, without a clear moralized sense.
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Early Christian interpretation gave it a fixed sexual sense. The modern interpretation of 'homosexual' gave it the sense of the emerging identity of the 20th century. Are the lines and usage of this word changing and shape-shifting as we go?
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The Latin Vulgate translators (Jerome) used the term masculorum concubitores which gave it a strictly sexual sense (e.g. “those who lie with men.”). The 1611 KJV used the term “Sodomites” explicitly linking ἀρσενοκοῖται to the story of Sodom — a further interpretive (judgment laden) step beyond Jerome. Today, modern English translations neutralized the moralized terminology and rendered it as “homosexual” or “homosexuals” or "practicing homosexuality", reflecting contemporary language rather than the KJV-era moral framing. From a philological perspective "practicing homosexuality" is vague and presents quite the leap from the term "male-bedder."
So the progression is essentially:
ἀρσενοκοῖται male-bedders → masculorum concubitores (Vulgate) → sodomiceites / abusers of themselves with mankind (KJV) → homosexual / men who practice homosexuality (NASB, ESV, NIV).
Who is bedding Who?
The Greek term ἀρσενοκοῖται literally denotes “male-bedders” (from ἀρσεν- “male” + κοῖτος “bed/sexual act”), referring descriptively to a sexual act rather than an identity category. Its renderings shift dramatically over time according to the cultural and theological assumptions of translators: Jerome’s Vulgate renders it masculorum concubitores, still fairly literal but moralized; the King James Version (1611) expands this to “sodomites / abusers of themselves with mankind,” explicitly ethical and linked to Sodom; modern English translations (NASB, ESV, NIV) render it “homosexuals” or “men who practice homosexuality,” framing it as a behavioral or identity category foreign to the original text. Each stage reshapes the term to fit its conceptual world—act → sin → identity—so that there is no semantic continuity, only a chain of interpretive overlays. Reading modern categories back into the Greek is therefore anachronistic.
Ὑμέναιος, originally the god of marriage invoked in the nuptial song (Eur. Med. 1037; AP 6.145.1), by metonymy came also to denote the wedding song itself. Later it functioned as a personal name (e.g., 1 Tim 1:20; 2 Tim 2:17). Ancient lexica often derived the name from ὑμήν (“membrane, virginity, marriage”), but some philologists suggest an alternative Indo-European root *h₁eym- / *syu-men- (“to tie, bind”), which could also underlie both ὑμήν and ὕμνος, thus linking Ὑμέναιος not with “membrane” but with the semantic field of binding and union.
In Greek mythology, Ὑμέναιος (Hymenaios) is the personification and divine figure associated with marriage and the wedding ceremony. He is not a major Olympian but a minor god invoked in wedding songs (hymenaios) to bless the union. Brides and grooms—or the chorus at weddings—would call upon him to ensure a harmonious and fruitful marriage.