KJV: Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
YLT: who only is having immortality, dwelling in light unapproachable, whom no one of men did see, nor is able to see, to whom is honour and might age-during! Amen.
Darby: who only has immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see; to whom be honour and eternal might. Amen.
ASV: who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom be honor and power eternal. Amen.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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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| ἀθανασίαν | immortality |
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Parse: Noun, Accusative Feminine Singular Root: ἀθανασία Sense: undying, immortality, everlasting. |
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| φῶς | in light |
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Parse: Noun, Accusative Neuter Singular Root: φῶς Sense: light. |
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| οἰκῶν | dwelling |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: οἰκέω Sense: to dwell in. |
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| ἀπρόσιτον | unapproachable |
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Parse: Adjective, Accusative Neuter Singular Root: ἀπρόσιτος Sense: unapproachable, inaccessible. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| εἶδεν | has seen |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| οὐδεὶς | no one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| ἀνθρώπων | of men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| ἰδεῖν | to see |
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Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
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| δύναται | is able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| ᾧ | to whom [be] |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| τιμὴ | honor |
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Parse: Noun, Nominative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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| κράτος | dominion |
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Parse: Noun, Nominative Neuter Singular Root: κράτος Sense: force, strength. |
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| αἰώνιον | eternal |
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Parse: Adjective, Nominative Neuter Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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| ἀμήν | Amen |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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Greek Commentary for 1 Timothy 6:16
“The one who alone has immortality.” Ατανασια Athanasia (ατανατος athanatos α a privative and τανατος thanatos), old word, in N.T. only here and 1 Corinthians 15:53. Domitian demanded that he be addressed as “Dominus et Deus noster.” Emperor worship may be behind the use of μονος monos (alone) here. [source]
See Psalm 104:2. Late compound verbal adjective Here only in N.T. Literary Koiné{[28928]}š word. Nor can see (αορατον oude idein dunatai). See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17. [source]
See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17. [source]
Comp. ἀφθάρτῳ incorruptible 1 Timothy 1:17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (81-96 a.d.) assumed the titles of “Lord” and “God,” and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98-117 a.d.) forbade his subjects to address him as “Lord” and “God,” but Pliny (112 a.d.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 a.d.) allowed the worship of his statues. [source]
Comp. Psalm 103:2; 1 John 1:5, 1 John 1:7; James 1:17. [source]
More simply, unapproachable. N.T.oolxx. [source]
Reverse Greek Commentary Search for 1 Timothy 6:16
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]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
Old word from ατανατος athanatos undying, and that from α a privative and τνησκω thnēskō to die. In N.T. only here and 1 Timothy 6:16 where God is described as having immortality. [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]
No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
To God (dative case). Note κρατος kratos in the doxology as in 1 Timothy 6:16 and briefer than the doxology in 1 Peter 4:11, to Christ. [source]
Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
God is forever and unchangeable in perfect light. Compare Psalm 104:2; 1 Timothy 6:16. We walk, advancing in the light and by means of the light to more light. “The path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18). [source]
As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16).One with another (μετ αλληλων met' allēlōn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.And the blood of Jesus his Son cleanseth us from all sin This clause with και kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]
Dative in the noble doxology. See Romans 16:27, μονωι σοπωι τεωι monōi sophōi theōi (to the alone wise God), where also we have δια Ιησου Χριστου dia Iēsou Christou but without του κυριου ημων tou kuriou hēmōn (our Lord) as here. Σωτηρ Sōtēr is used of God eight times in the N.T., six of them in the Pastoral Epistles. Δοχα Doxa (glory) to God or Christ in all the doxologies except 1 Timothy 6:16. Μεγαλοσυνη Megalosunē (Majesty) is a late lxx word, in N.T. only here and Hebrews 1:3; Hebrews 8:1. [source]
Through resurrection He passes to glory and dominion (Philemon 2:9). The comparison with the kings of the earth is suggested by Psalm 2:2. Compare Psalm 89:27; Isaiah 52:15; 1 Timothy 6:16; and see Revelation 6:15; Revelation 17:4; Revelation 19:16. [source]