KJV: And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
YLT: and exceedingly abound did the grace of our Lord, with faith and love that is in Christ Jesus:
Darby: But the grace of our Lord surpassingly over-abounded with faith and love, which is in Christ Jesus.
ASV: and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
| ὑπερεπλεόνασεν | Surpassingly increased |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὑπερπλεονάζω Sense: to be exceedingly abundant. |
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| χάρις | grace |
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Parse: Noun, Nominative Feminine Singular Root: χάρις Sense: grace. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive 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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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| πίστεως | [the] faith |
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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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| ἀγάπης | love |
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Parse: Noun, Genitive Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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| τῆς | that [are] |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for 1 Timothy 1:14
Aorist active indicative of the late and rare (So 1 Timothy 5:19 and in Herond.) compound υπερπλεοναζω huperpleonazō (here alone in N.T.), in later ecclesiastical writers. The simplex πλεοναζω pleonazō Paul used in Romans 5:20; Romans 6:1 and the kindred υπερεπερισσευσεν hupereperisseusen used also with η χαρις hē charis Paul is fond of compounds with υπερ huper For “faith in Christ Jesus” see note on Galatians 3:26, for “faith and love in Christ Jesus” as here, see 2 Timothy 1:13. [source]
Or abounded exceedingly. N.T.oolxx. oClass. Paul is fond of compounds with ὑπὲρ , which, with a few exceptions, are found only in his writings. In the pastorals there are only three. See 1 Timothy 2:2; 2 Timothy 3:2. [source]
For faith as treated in the Pastorals, see Introduction, and sound doctrine, 1 Timothy 1:10. [source]
Reverse Greek Commentary Search for 1 Timothy 1:14
Lit., abounded over and above. Only here and 2 Corinthians 7:4. Compare ὑπερεπλεόνασε aboundedexceedingly, 1 Timothy 1:14; ὑπερπερισσῶς beyondmeasure, Mark 7:37; ὑπεραυξάνει ; groweth exceedingly, 2 Thessalonians 1:3. [source]
First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
It is usual to explain ινα hina here as final, as God‘s ultimate purpose. So Denney who refers to Galatians 3:19.; Romans 7:7. But Chrysostom explains ινα hina here as εκβασις ekbasis (result). This is a proper use of ινα hina in the Koiné{[28928]}š as we have seen. If we take it so here, the meaning is “so that the trespass abounded” (aorist active subjunctive of πλεονασω pleonasō late verb, see note on 2 Thessalonians 1:3; 2 Corinthians 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. Did abound more exceedingly (υπερεπερισσευσεν hupereperisseusen). First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
Οπειλομεν Opheilomen points to the divine, αχιον axion to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul‘s First Thessalonian epistle (Milligan). This adjective αχιος axios is from αγω agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων hoti huperauxanei hē pistis humōn). Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper (υπερβαινω hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω hupeṙeṅtugchanō Romans 8:26; υπερνικαω hupeṙnikaō Romans 8:37; υπερπλεοναζω hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [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]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
The phrase salvation which is in Christ Jesus, N.T.oFor other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 1 Timothy 3:13; 2 Timothy 1:1, 2 Timothy 1:9, 2 Timothy 1:13; 2 Timothy 2:3, 2 Timothy 2:15. [source]