KJV: Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
YLT: which in His own times He shall shew -- the blessed and only potentate, the King of the kings and Lord of the lords,
Darby: which in its own time the blessed and only Ruler shall shew, the King of those that reign, and Lord of those that exercise lordship;
ASV: which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
| καιροῖς | seasons |
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Parse: Noun, Dative Masculine Plural Root: καιρός Sense: due measure. |
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| ἰδίοις | in the own |
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Parse: Adjective, Dative Masculine Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| δείξει | He will display |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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| μακάριος | blessed |
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Parse: Adjective, Nominative Masculine Singular Root: μακάριος Sense: blessed, happy. |
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| μόνος | alone |
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Parse: Adjective, Nominative Masculine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
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| Δυνάστης | Sovereign |
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Parse: Noun, Nominative Masculine Singular Root: δυνάστης Sense: a prince, a potentate. |
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| Βασιλεὺς | King |
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Parse: Noun, Nominative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| τῶν | of those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| βασιλευόντων | being kings |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: βασιλεύω Sense: to be king, to exercise kingly power, to reign. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| κυριευόντων | being lords |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: κυριεύω Sense: to be lord of, to rule, have dominion over. |
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Greek Commentary for 1 Timothy 6:15
Locative case. May be “in his own times.” See note on 1 Timothy 2:6. Clearly not for us to figure out. [source]
“The happy and alone Potentate.” Δυναστης Dunastēs old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See note on 1 Timothy 1:11 for μακαριος makarios The King of kings (ο βασιλευς των βασιλευοντων ho basileus tōn basileuontōn). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6. [source]
“The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6. [source]
Better, his own seasons, or its own seasons. Either the seasons proper to the appearing, or the seasons which God shall see fit to select. See on 1 Timothy 2:6. [source]
Only here of God. Very often in lxx. See 2 Maccabees 12:15, etc. In Class. applied to Zeus (Soph. Antig. 608). In Aesch. Agam. 6, the stars are called λαμπροὶ δυνάσται brightrulers, as the regulators of the seasons. [source]
Lit. of those who rule as kings. Only here for the noun, βασιλέων. Βασιλεὺς βσιλέων kingof kings, Revelation href="/desk/?q=re+17:14&sr=1">Revelation 17:14; Revelation 19:16. [source]
Lit. of those who Lord it. Only here for the noun κυρίων . See κύριος κυρίων Lordof lords, Revelation 19:16; comp. lxx, Deuteronomy 10:17; Psalm 135:3. Probably liturgical. [source]
Reverse Greek Commentary Search for 1 Timothy 6:15
The Rev. gives it capitally, following the Greek order: and the glory that cometh from the only God ye seek not. Not God only, which entirely overlooks the force of the definite article; but the only God. Compare 1 Timothy 6:15, 1 Timothy 6:16; John 17:3; Romans 16:27. [source]
See on John 1:9. Compare 1 Corinthians 8:4; 1 Timothy 6:15. [source]
Emphasis on “ye” From the only God B and W omit τεου theou which is certainly meant even if not genuine here. See John 17:3; Romans 16:27; 1 Timothy 6:15. [source]
First aorist active subjunctive with οπως αν hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν hopōs an and ινα αν hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον prokecheirisōmenon (perfect passive participle of προχειριζω procheirizō from προχειρος procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word δυναστης dunastēs used of princes in Luke 1:52 and of God in 1 Timothy 6:15. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. [source]
Locative case, “at its proper season” (harvest time). Cf. 1 Timothy 2:6; 1 Timothy 6:15 (plural). If we faint not (μη mē ekluomenoi). Present passive participle (conditional) with εκλυω mē Cf. ενκακωμεν ekluō old verb to loosen out. Literally, “not loosened out,” relaxed, exhausted as a result of giving in to evil (enkakōmen). [source]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
These Epistles deal much with the divine attributes. See 1 Timothy 1:17; 1 Timothy 6:13, 1 Timothy 6:15, 1 Timothy 6:16; 1 Timothy 3:15; 1 Timothy 4:10; 2 Timothy 2:13; Titus 1:2. [source]
More correctly, the gospel of the glory, etc. The phrase as a whole has no parallel in N.T. The nearest approach to it is 2 Corinthians 4:4. Gospel of God is a Pauline phrase; but μακάριος blessedis not used of God by Paul, is not used of God by Paul, nor elsewhere outside of the pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed is not used of God by Paul, nor elsewhere outside of the Pastorals, where it occurs twice, here and 1 Timothy 6:15. For blessed see on Matthew 5:3. The appearing of the glory of God in Jesus Christ is the contents of the gospel. Comp. Titus 2:13. [source]
Applied to God only here and 1 Timothy 6:15, but in Titus 2:13 μακαριος makarios occurs with ελπις elpis (hope) of the “epiphany of our great God and Saviour Jesus Christ.” [source]
Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον to adunaton in Romans 8:3. In its own times (καιροις ιδιοις kairois idiois). Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
Locative case. See note on 1 Timothy 2:6; 1 Timothy 6:15. [source]
The title already given to the Lamb in Revelation 17:14, but in reverse order. See the same idea in 1 Timothy 6:15. [source]
Future active of πολεμεο polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους kai to arnion nikēsei autous). Future active of νικαω nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]