The Meaning of 1 Timothy 6:12 Explained

1 Timothy 6:12

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.

KJV Reverse Interlinear

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. 

What does 1 Timothy 6:12 Mean?

Verse Meaning

Our enemy opposes the Christian"s pursuit of godly ideals. Paul therefore urged his younger friend to plunge into this conflict. The goal is worth fighting for, and it requires fighting for. In so doing Timothy could obtain the reward that God wants to bestow on every believer: the fullness of eternal life (cf. John 10:10). Some Christians have eternal life but never really lay hold of it. Similarly some people who are alive physically never really enter into the fullness of life because they are never fully healthy and strong.
"Like a skillful coach, Paul supplies ample motivation for maintaining the struggle." [1]
". . . growth is not automatic; it is conditioned upon our responses. Only by the exercise of spiritual disciplines, such as prayer, obedience, faith, study of the Scriptures, and proper responses to trials, does our intimacy with Christ increase. Only by continuing in doing good does that spiritual life imparted at regeneration grow to maturity and earn a reward." [2]
"Possessing eternal life is one thing, but "taking hold" of it is another. The former is static; the latter is dynamic. The former depends upon God; the latter depends upon us. The former comes through faith alone; "taking hold" requires faith plus obedience ( 1 Timothy 6:14)." [3]
Timothy"s profession of eternal life before many witnesses probably refers to his baptism in water rather than to his ordination.

Context Summary

1 Timothy 6:11-21 - "fight The Good Fight Of The Faith"
The poor need not envy the rich. Wealth makes no difference in the audit of eternity. A man cannot eat more than a certain amount of food, and wear more than a certain amount of clothing. If we have enough why envy others? The true wealth of life is in self-renunciation and beneficence. How different from the money-grabber is the man of God who flees such things, and follows after righteousness, who fights the good fight against the world, the flesh, and the devil, and who never flinches from witnessing the good witness. If we suffer here with Jesus, we shall share in the glory of His manifestation. Notice the wealth of the Apostle's ascription to Jesus! Here is life in its spring, light at its source, power and authority in their original fountain. Let us claim these blessings and enthrone them in our lives.
The charge to the rich is eminently sound. We must set our hope not on the attainment of fleeting things, but in God who loves to give and see His children happy. We hold all that we have, that we may be God's channels of communication to others. What we hoard we lose, what we give away we store. The life which is life indeed can be acquired only through death and self-giving [source]

Chapter Summary: 1 Timothy 6

1  Of the duty of servants
3  Not to have fellowship with newfangled teachers
6  Godliness is great gain;
10  and love of money the root of all evil
11  What Timothy is to flee, and what to follow
17  and whereof to admonish the rich
20  To keep the purity of true doctrine, and to avoid godless ideas

Greek Commentary for 1 Timothy 6:12

Fight the good fight [αγωνιζου τον καλον αγωνα]
Cognate accusative with present middle imperative of αγωνιζω — agōnizō Pauline word (1 Corinthians 9:25; Colossians 1:29). [source]
Lay hold on [επιλαβου]
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]
Thou wast called [εκλητης]
First aorist passive of καλεω — kaleō as in 1 Corinthians 1:9; Colossians 3:15. [source]
The good confession [την καλην ομολογιαν]
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]
Fight the good fight [ἀγωνίζου τὸν καλὸν ἀγῶνα]
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]
Lay hold [ἐπιλαβοῦ]
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]
Professed a good profession [ὡμολόγησας τὴν καλὴν ὁμολογίαν]
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

Luke 14:4 Took []
Took hold of him. Luke 20:20; 1 Timothy 6:12. [source]
Luke 13:24 Strive []
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]
1 Corinthians 9:25 That striveth in the games [ο αγωνιζομενος]
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]
2 Corinthians 9:13 Your professed subjection [ὑποταγῇ τῆς ὁμολογίας ὑμῶν]
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]
Philippians 1:30 Conflict [αγωνα]
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]
Colossians 1:29 Striving [ἀγωνιζόμενος]
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]
1 Thessalonians 2:2 In much contention [ἐν πολλῷ ἀγῶνι]
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]
1 Timothy 6:12 Professed a good profession [ὡμολόγησας τὴν καλὴν ὁμολογίαν]
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]
1 Timothy 6:13 Before Pontius Pilate [μαρτυρησαντος]
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]
1 Timothy 6:13 Witnessed [μαρτυρεω]
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]
2 Timothy 4:7 I have fought a good fight [τὸν καλὸν ἀγῶνα ἠγώνισμαι]
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]
2 Timothy 2:5 Strive for masteries [ἀθλῇ]
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]
2 Timothy 1:9 Called [καλέσαντος]
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]
2 Timothy 1:14 That good thing which was committed [τὴν καλὴν παραθήκην]
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]
Titus 1:16 They profess [ὁμολογοῦσιν]
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]
Hebrews 3:1 Of our profession [τῆς ὁμολογίας ἡμῶν]
Rend. confession for profession. The apostle and high priest whom we confess. Comp. 1 Timothy 6:12. [source]
Hebrews 10:23 Profession of our faith [τὴν ὁμολογίαν τῆς ἐλπίδος]
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]
Hebrews 3:1 Holy brethren [αδελποι αγιοι]
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]
Hebrews 3:1 Partakers [μετοχοι]
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]
Hebrews 3:1 Of a heavenly calling [κλησεως επουρανιου]
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]
Hebrews 3:1 Consider [κατανοησατε]
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]
Jude 1:3 To contend earnestly [επαγωνιζεσται]
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]
Jude 1:3 All diligence [πασαν σπουδην]
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]
Jude 1:3 I was constrained [αναγκην εσχον]
“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]

What do the individual words in 1 Timothy 6:12 mean?

Fight the good fight of the faith Lay hold eternal life to which you were called and also did confess the good confession before many witnesses
ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως ἐπιλαβοῦ αἰωνίου ζωῆς εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων

ἀγωνίζου  Fight 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: ἀγωνίζομαι  
Sense: to enter a contest: contend in the gymnastic games.
καλὸν  good 
Parse: Adjective, Accusative Masculine Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
ἀγῶνα  fight 
Parse: Noun, Accusative Masculine Singular
Root: ἀγών  
Sense: an assembly,.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
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.
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.
αἰωνίου  eternal 
Parse: Adjective, Genitive Feminine Singular
Root: αἰώνιος  
Sense: without beginning and end, that which always has been and always will be.
ζωῆς  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
ἐκλήθης  you  were  called 
Parse: Verb, Aorist Indicative Passive, 2nd Person Singular
Root: καλέω  
Sense: to call.
καὶ  and  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ὡμολόγησας  did  confess 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: ὁμολογέω  
Sense: to say the same thing as another, i.
καλὴν  good 
Parse: Adjective, Accusative Feminine Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
ὁμολογίαν  confession 
Parse: Noun, Accusative Feminine Singular
Root: ὁμολογία  
Sense: profession.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
πολλῶν  many 
Parse: Adjective, Genitive Masculine Plural
Root: πολύς  
Sense: many, much, large.
μαρτύρων  witnesses 
Parse: Noun, Genitive Masculine Plural
Root: μάρτυς 
Sense: a witness.