KJV: Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
YLT: be striving the good strife of the faith, be laying hold on the life age-during, to which also thou wast called, and didst profess the right profession before many witnesses.
Darby: Strive earnestly in the good conflict of faith. Lay hold of eternal life, to which thou hast been called, and hast confessed the good confession before many witnesses.
ASV: Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses.
ἀγωνίζου | Fight |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: ἀγωνίζομαι Sense: to enter a contest: contend in the gymnastic games. |
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καλὸν | good |
Parse: Adjective, Accusative Masculine Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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ἀγῶνα | fight |
Parse: Noun, Accusative Masculine Singular Root: ἀγών Sense: an assembly,. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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πίστεως | faith |
Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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ἐπιλαβοῦ | Lay hold |
Parse: Verb, Aorist Imperative Middle, 2nd Person Singular Root: ἐπιλαμβάνομαι Sense: to take in addition, to lay hold of, take possession of, overtake, attain, attain to. |
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αἰωνίου | eternal |
Parse: Adjective, Genitive Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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ζωῆς | life |
Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
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ἐκλήθης | you were called |
Parse: Verb, Aorist Indicative Passive, 2nd Person Singular Root: καλέω Sense: to call. |
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καὶ | and also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ὡμολόγησας | did confess |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ὁμολογέω Sense: to say the same thing as another, i. |
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καλὴν | good |
Parse: Adjective, Accusative Feminine Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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ὁμολογίαν | confession |
Parse: Noun, Accusative Feminine Singular Root: ὁμολογία Sense: profession. |
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ἐνώπιον | before |
Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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πολλῶν | many |
Parse: Adjective, Genitive Masculine Plural Root: πολύς Sense: many, much, large. |
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μαρτύρων | witnesses |
Parse: Noun, Genitive Masculine Plural Root: μάρτυς Sense: a witness. |
Greek Commentary for 1 Timothy 6:12
Cognate accusative with present middle imperative of αγωνιζω agōnizō Pauline word (1 Corinthians 9:25; Colossians 1:29). [source]
Second (ingressive) aorist middle imperative of επιλαμβανω epilambanō “get a grip on.” See same verb with genitive also in 1 Timothy 6:19. Thou wast called (εκλητης eklēthēs). First aorist passive of καλεω kaleō as in 1 Corinthians 1:9; Colossians 3:15. The good confession Cognate accusative with ωμολογησας hōmologēsas (first aorist active indicative of ομολογεω homologeō the public confession in baptism which many witnessed. See it also in 1 Timothy 6:13 of Jesus. [source]
First aorist passive of καλεω kaleō as in 1 Corinthians 1:9; Colossians 3:15. [source]
Cognate accusative with ωμολογησας hōmologēsas (first aorist active indicative of ομολογεω homologeō the public confession in baptism which many witnessed. See it also in 1 Timothy 6:13 of Jesus. [source]
A phrase peculiar to the Pastorals. Comp. 2 Timothy 4:7. Not necessarily a metaphor from the gymnasium or arena, although ἀγών contestwas applied originally to athletic struggles. But it is also used of any struggle, outward or inward. See Colossians 2:1; Colossians 4:12. [source]
oP. Frequent in Luke and Acts. Occasionally in this strong sense, as Luke 20:20; Luke 23:26; Acts 18:17, but not usually. See Mark 8:23; Luke 9:47; Acts 9:27. [source]
Both the verb and the noun in Paul, but this combination only here. For the use of καλός goodsee 1 Timothy 1:18, and 1 Timothy 6:12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault. [source]
Reverse Greek Commentary Search for 1 Timothy 6:12
Took hold of him. Luke 20:20; 1 Timothy 6:12. [source]
Used only by Luke and Paul, except John 18:36. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred noun, ἀγωνία , agony, is used of Christ's struggle in Gethsemane (Luke 22:44). Compare 1 Timothy 6:12; 2 Timothy 4:7. [source]
Common verb for contest in the athletic games (αγων agōn), sometimes with the cognate accusative, αγωνα αγωνιζομαι agōna agōnizomai as in 1 Timothy 6:12; 2 Timothy 4:7. Probably Paul often saw these athletic games. [source]
A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
Athletic or gladiatorial contest as in 1 Timothy 6:12; 2 Timothy 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1 Thessalonians 2:2) as now they have heard about it in Rome. [source]
From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός ofhorses; γυμνικός gymnastic μουσικός ofmusic; χάλκεος , where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contestand ἀγωνίζομαι tocontend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25(note); 1 Thessalonians 2:2. [source]
Better conflict. Comp. Colossians 2:1; Philemon 1:27; 1 Timothy 6:12; Hebrews 12:1. Ἁγὼν originally of a contest in the arena; but it is used of any struggle, outward or inward. [source]
Both the verb and the noun in Paul, but this combination only here. For the use of καλός goodsee 1 Timothy 1:18, and 1 Timothy 6:12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault. [source]
Not “in the time of,” but “in the presence of.” Witnessed (μαρτυρεω marturēsantos). Note ομολογεω martureō not homologeō as in 1 Timothy 6:12. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in John 18. [source]
Note ομολογεω martureō not homologeō as in 1 Timothy 6:12. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in John 18. [source]
For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philemon 1:27, Philemon 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11ff. [source]
N.T.oolxx. Paul uses ἀγωνίζεσθαι (see 1 Corinthians 9:25), which appears also in 1 Timothy 4:10; 1 Timothy 6:12; 2 Timothy 4:7. For masteries is superfluous. Rev. contend in the games; but the meaning of the verb is not limited to that. It may mean to contend in battle; and the preceding reference to the soldier would seem to suggest that meaning here. The allusion to crowning is not decisive in favor of the Rev. rendering. Among the Romans crowns were the highest distinction for service in war. The corona triumphalis of laurel was presented to a triumphant general; and the corona obsidionalis was awarded to a general by the army which he had saved from a siege or from a shameful capitulation. It was woven of grass which grew on the spot, and was also called corona graminea. The corona myrtea or ovatio, the crown of bay, was worn by the general who celebrated the lesser triumph or ovatio. The golden corona muralis, with embattled ornaments, was given for the storming of a wall; and the corona castrensis or vallaris, also of gold, and ornamented in imitation of palisades, was awarded to the soldier who first climbed the rampart of the enemy's camp. [source]
Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul's technical term for God's summoning men to salvation. In Paul the order is reversed: called, saved. [source]
That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N.T.oSee on 2 Timothy 1:12. Comp. the good warfare, 1 Timothy 1:18; teaching, 1 Timothy 4:6; fight, 1 Timothy 6:12; confession, 1 Timothy 6:12. [source]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [source]
Rend. confession for profession. The apostle and high priest whom we confess. Comp. 1 Timothy 6:12. [source]
Rend. “confession of our hope.” Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12, 1 Timothy 6:13. The phrase confession of hope N.T.oThey are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; Hebrews 6:11, Hebrews 6:18; Hebrews 7:19. Hope is here = the object of hope. [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27. [source]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
“I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]