KJV: Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
YLT: but because of this I found kindness, that in me first Jesus Christ might shew forth all long-suffering, for a pattern of those about to believe on him to life age-during:
Darby: But for this reason mercy was shewn me, that in me, the first, Jesus Christ might display the whole long-suffering, for a delineation of those about to believe on him to life eternal.
ASV: howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsuffering, for an ensample of them that should thereafter believe on him unto eternal life.
διὰ | because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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ἠλεήθην | I was shown mercy |
Parse: Verb, Aorist Indicative Passive, 1st Person Singular Root: ἐλεέω Sense: to have mercy on. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἐμοὶ | me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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πρώτῳ | [the] foremost |
Parse: Adjective, Dative Masculine Singular Root: πρῶτος Sense: first in time or place. |
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ἐνδείξηται | might display |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: ἐνδείκνυμι Sense: to point out. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Χριστὸς | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἅπασαν | perfect |
Parse: Adjective, Accusative Feminine Singular Root: ἅπας Sense: quite, all, the whole, all together, all. |
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μακροθυμίαν | patience |
Parse: Noun, Accusative Feminine Singular Root: μακροθυμία Sense: patience, endurance, constancy, steadfastness, perseverance. |
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ὑποτύπωσιν | a pattern |
Parse: Noun, Accusative Feminine Singular Root: ὑποτύπωσις Sense: an outline, sketch, brief and summary exposition. |
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τῶν | for those |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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μελλόντων | being about |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: μέλλω Sense: to be about. |
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πιστεύειν | to believe |
Parse: Verb, Present Infinitive Active Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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ζωὴν | life |
Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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αἰώνιον | eternal |
Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
Greek Commentary for 1 Timothy 1:16
Probably starts with the same sense of πρωτος prōtos as in 1 Timothy 1:15 (rank), but turns to order (first in line). Paul becomes the “specimen” sinner as an encouragement to all who come after him. [source]
First aorist middle subjunctive (purpose with ινα hina) of ενδεικνυμι endeiknumi to point out, for which see note on Ephesians 2:7 (same form with ινα hina). Longsuffering (μακροτυμιαν makrothumian). Common Pauline word (2 Corinthians 6:6). For an ensample Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb υποτυποω hupotupoō (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See υποδειγμα hupodeigma in 2 Peter 2:6. [source]
Common Pauline word (2 Corinthians 6:6). [source]
Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only in N.T.) from late verb υποτυποω hupotupoō (in papyri) to outline. So substantive here is a sketch, rough outline. Paul is a sample of the kind of sinners that Jesus came to save. See υποδειγμα hupodeigma in 2 Peter 2:6. [source]
Not the chief sinner, but the representative instance of God's longsuffering applied to a high-handed transgressor. It is explained by pattern. [source]
More correctly, “all his longsuffering.” The A.V. misses the possessive force of the article. For longsuffering see on be patient, James 5:7. The form ἅπας occurs as an undisputed reading only once in Paul, Ephesians 6:13, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective πᾶς or ἅπας is without parallel in Paul. [source]
Or, ensample. Only here and 2 Timothy 1:13. olxx. oClass. An example of the writer's fondness for high-sounding compounds. Paul uses τύπος . [source]
The A.V. conveys the sense more clearly than Rev. “of them,” which is ambiguous. The genitive has a possessive sense. He would be their ensample, or an ensample for their benefit. [source]
This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
Better, eternal life. See additional not on 2 Thessalonians 1:9. The conception of life eternal is not limited to the future life (as von Soden). Godliness has promise of the life which now is, as well as of that which is to come (1 Timothy 4:8). The promise of eternal life (2 Timothy 1:1) and the words who brought life and immortality to light through the gospel (2 Timothy 1:10) may fairly be taken to cover the present life. [source]
Reverse Greek Commentary Search for 1 Timothy 1:16
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Comp. 1 Timothy 1:16. In speaking of his conversion, Paul uses χάρις graceSee 1 Timothy 1:14, and the apostleship he speaks of himself as one who has obtained mercy ( ἠλεημένος ) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1. [source]
Lit. shewed me much ill -treatment. Comp. 1 Timothy 1:16. [source]
Pastsoolxx, oClass. See on 1 Timothy 1:16. [source]
See on 1 Timothy 1:16. [source]
See note on 1 Timothy 1:16 for υποτυπωσιν hupotupōsin and note on 1 Timothy 1:10 for υγιαινω hugiainō [source]