The Meaning of 1 Timothy 4:8 Explained

1 Timothy 4:8

KJV: For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

YLT: for the bodily exercise is unto little profit, and the piety is to all things profitable, a promise having of the life that now is, and of that which is coming;

Darby: for bodily exercise is profitable for a little, but piety is profitable for everything, having promise of life, of the present one, and of that to come.

ASV: for bodily exercise is profitable for a little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come.

KJV Reverse Interlinear

For  bodily  exercise  profiteth  {5624} little:  but  godliness  is  profitable {5624} unto  all things,  having  promise  of the life  that now is,  and  of that which is to come. 

What does 1 Timothy 4:8 Mean?

Context Summary

1 Timothy 4:1-8 - Reject False And Foolish Teaching
We have here the Apostle's forecast of the last times, i.e., the condition in which men will find themselves as the age draws to a close. Notwithstanding all that Christ has done, the prevalence of evil will be enormous, not because of any failure in God but because the Church has failed to be the organ through which His saving help could reach mankind. The symptoms are set forth with great clearness, such as demon spirits dwelling and working in men, error taught under the specious guise of excessive religious devotion, consciences seared, natural instincts thwarted and outraged. On the contrary, let us believe that the whole body, and all gifts that are natural and innocent, are to be cherished and used under three sanctions:
1.They must be accepted and enjoyed with thanksgiving to the Creator and Father.
2.They must be sanctioned by the Word of God.
3.Their use and enjoyment must, not interfere with our prayer-life.
The minister of Christ must be daily nourished by the words of Christian truth. If he is not fed on Christ's body and blood, his teaching will soon deteriorate, John 6:1-71. He must also exercise himself in godliness with as much care as the gymnast, who is continually exercising his joints and muscles so as to keep supple and alert. This is also God's purpose in the spiritual trials and discipline which He sends. [source]

Chapter Summary: 1 Timothy 4

1  He foretells that in the latter times there shall be a departure from the faith
6  And to the end that Timothy might not fail in doing his duty, he furnishes him with various precepts

Greek Commentary for 1 Timothy 4:8

Bodily exercise [η σωματικη γυμνασια]
Γυμνασια — Gumnasia (from γυμναζω — gumnazō), also a common old word, here only in N.T. So also σωματικη — sōmatikē (from σωμα — sōma body) in N.T. only here and Luke 3:22. [source]
Profitable [ωπελιμος]
Another old word (from ωπελεω — ōpheleō to help, to profit), in N.T. only here, Titus 3:8; 2 Timothy 3:16. For a little (προς ολιγον — pros oligon). “For little.” Probably extent in contrast to προς παντα — pros panta (for all things), though in James 4:14 it is time “for a little while.” Which now is “The now life.” Of that which is to come (της μελλουσης — tēs mellousēs). “Of the coming (future) life.” [source]
For a little [προς ολιγον]
“For little.” Probably extent in contrast to προς παντα — pros panta (for all things), though in James 4:14 it is time “for a little while.” [source]
Which now is [της νυν]
“The now life.” Of that which is to come (της μελλουσης — tēs mellousēs). “Of the coming (future) life.” [source]
Of that which is to come [της μελλουσης]
“Of the coming (future) life.” [source]
Bodily exercise [ἡ σωματικὴ γυμνασία]
With γυμνασία comp. γύμναζε , 1 Timothy 4:7. N.T.o Σωματικός bodilyonly here and Luke 3:22. olxx. The adverb σωματικῶς bodily-wise Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little. [source]
Profiteth little [πρὸς ὀλίγον ἐστὶν ὠφέλιμος]
Lit. is profitable for a little. The phrase πρὸς ὀλίγον only here and James 5:14. In the latter passage it means for a little while. Comp. Hebrews 12:10, πρὸς ὀλίγας ἡμέρας for a few days. According to some, this is the meaning here; but against this is the antithesis πρὸς πάντα unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Ὡφέλιμος usefulor profitable, only in Pastorals. Comp. 2 Timothy 3:16; Titus 3:8. olxx. [source]
Godliness [εὐσέβεια]
See on 1 Timothy 2:2, and Introduction, VI. [source]
Having promise [ἐπαγγελίαν ἔχουσα]
The exact phrase only here. Comp. 2 Corinthians 7:1; Hebrews 7:6. The participle is explanatory, since it has promise. For ἐπαγγελία promisesee on Acts 1:4. [source]
The life that now is [ζωῆς τῆς νῦν]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]

Reverse Greek Commentary Search for 1 Timothy 4:8

1 Corinthians 9:24 In a race [ἐν σταδίῳ]
Or, better, in a race-course. From ἵστημι toplace or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philemon 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 1:16 Unto life everlasting [εἰς ζωὴν αἰώνιον]
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]
1 Timothy 4:10 To this end [εις τουτο]
The godliness (ευσεβεια — eusebeia) of 1 Timothy 4:8. See 2 Corinthians 6:10 as Paul‘s own commentary. [source]
1 Timothy 1:10 The sound doctrine [τῇ ὑγιαινούσῃ διδασκαλίᾳ]
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]
2 Timothy 3:16 And is profitable [καὶ ὠφέλιμος]
According to A.V., καὶ and is merely the copula between two predicates of γραφὴ . It is divinely inspired and is profitable. According to the interpretation given above, καὶ has the force of also. Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Ὡφέλιμος profitablePastoSee on 1 Timothy 4:8. [source]
2 Timothy 1:1 Of life which is in Christ Jesus []
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
2 Timothy 1:1 According to the promise, etc. [κατ ' ἐπαγγελίαν]
Αποστόλος κατὰ does not appear in any of the Pauline salutations. In 1Timothy, κατ ' ἐπιταγὴν accordingto the commandment, and in Titus κατὰ πίστιν etc., according to the faith, etc. Κατ ' ἐπαγγελίαν , though in other connections, Acts href="/desk/?q=ac+13:23&sr=1">Acts 13:23; Galatians 3:29. Ἑπαγγελία , primarily announcement, but habitually promise in N.T. In Pastorals only here and 1 Timothy 4:8. With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming “ye shall live; through Christ,” is an apostle according to the promise. [source]
2 Timothy 1:1 According to the promise of the life which is in Christ Jesus [κατ επαγγελιαν ζωης της εν Χριστωι Ιησου]
“With a view to the fulfilment of the promise.” See note on Titus 1:1 for this same use of κατα — kata For κατ επαγγελιαν — kat' epaggelian see Galatians 3:29. See 1 Timothy 4:8 for the phrase “promise of life.” Here or there “life that in Christ Jesus” includes the present as well as the future. [source]
2 Timothy 3:16 Inspired of God [τεοπνευστος]
“God-breathed.” Late word (Plutarch) here only in N.T. Perhaps in contrast to the commandments of men in Titus 1:14. Profitable (ωπελιμος — ōphelimos). See note on 1 Timothy 4:8. See Romans 15:4. Four examples of προς — pros (facing, with a view to, for): διδασκαλιαν — didaskalian teaching; ελεγμον — elegmon reproof, in lxx and here only in N.T.; επανορτωσιν — epanorthōsin correction, old word, from επανορτοω — epanorthoō to set up straight in addition, here only in N.T., with which compare επιδιορτοω — epidiorthoō in Titus 1:5; παιδειαν — paideian instruction, with which compare Ephesians 6:4. [source]
2 Timothy 3:16 Profitable [ωπελιμος]
See note on 1 Timothy 4:8. See Romans 15:4. Four examples of προς — pros (facing, with a view to, for): διδασκαλιαν — didaskalian teaching; ελεγμον — elegmon reproof, in lxx and here only in N.T.; επανορτωσιν — epanorthōsin correction, old word, from επανορτοω — epanorthoō to set up straight in addition, here only in N.T., with which compare επιδιορτοω — epidiorthoō in Titus 1:5; παιδειαν — paideian instruction, with which compare Ephesians 6:4. [source]
Titus 3:8 Profitable [ὠφέλιμα]
Pastoolxx. Comp. 1 Timothy 4:8; 2 Timothy 3:16. [source]
James 4:14 For a little time [προς ολιγον]
See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35. [source]
James 4:14 What shall be on the morrow [της αυριον]
Supply ημερας — hēmeras (day) after αυριον — aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον — to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον — ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον — to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων — poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια — Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 4:14 As vapour [ατμις]
This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]

What do the individual words in 1 Timothy 4:8 mean?

- For bodily exercise of a little is profit but godliness for everything profitable is [the] promise holding of life of the present and of the [one] coming
γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης

  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
σωματικὴ  bodily 
Parse: Adjective, Nominative Feminine Singular
Root: σωματικός  
Sense: corporeal, bodily.
γυμνασία  exercise 
Parse: Noun, Nominative Feminine Singular
Root: γυμνασία  
Sense: the exercise of the body in a palaestra or school of athletics.
ὀλίγον  a  little 
Parse: Adjective, Accusative Masculine Singular
Root: ὀλίγος  
Sense: little, small, few.
ὠφέλιμος  profit 
Parse: Adjective, Nominative Feminine Singular
Root: ὠφέλιμος  
Sense: profitable.
εὐσέβεια  godliness 
Parse: Noun, Nominative Feminine Singular
Root: εὐσέβεια  
Sense: reverence, respect.
πάντα  everything 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
ὠφέλιμός  profitable 
Parse: Adjective, Nominative Feminine Singular
Root: ὠφέλιμος  
Sense: profitable.
ἐπαγγελίαν  [the]  promise 
Parse: Noun, Accusative Feminine Singular
Root: ἐπαγγελία  
Sense: announcement.
ἔχουσα  holding 
Parse: Verb, Present Participle Active, Nominative Feminine Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
νῦν  present 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
τῆς  of  the  [one] 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
μελλούσης  coming 
Parse: Verb, Present Participle Active, Genitive Feminine Singular
Root: μέλλω  
Sense: to be about.