1st Timothy Chapter 1 verse 17 Holy Bible

ASV 1stTimothy 1:17

Now unto the King eternal, immortal, invisible, the only God, `be' honor and glory forever and ever. Amen.
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BBE 1stTimothy 1:17

Now to the King eternal, ever-living, unseen, the only God, be honour and glory for ever and ever. So be it.
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DARBY 1stTimothy 1:17

Now to the King of the ages, [the] incorruptible, invisible, only God, honour and glory to the ages of ages. Amen.
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KJV 1stTimothy 1:17

Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
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WBT 1stTimothy 1:17


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WEB 1stTimothy 1:17

Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
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YLT 1stTimothy 1:17

and to the King of the ages, the incorruptible, invisible, only wise God, `is' honour and glory -- to the ages of the ages! Amen.
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1st Timothy 1 : 17 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 17. - Incorruptible for immortal, A.V.; only God for only wise God, A.V. and T.R. The King eternal. The Greek has the unusual phrase, τῷ βασιλεῖ τῶν αἰώνων, "the king of the worlds or ages," which is not found elsewhere in the New Testament, but is found twice in the LXX. - Tobit 13:6 and 10-and in the Liturgy of St. James, in the εὐχὴ τῆς ἐνάρξεως and elsewhere. The similar phrase, ὁ Θεὸς τῶν αἰώνων, is also found in Ecclus. 36:17. In all these passages it is quite clear that the phrase is equivalent to αἰώνιος, Eternal, as a title of the Lord, as in Romans 16:26. The genitive τῶν αἰώνων is qualitative. In Tobit 13:6 he is "the Lord of righteousness," i.e. the righteous Lord; and "the King of the ages," i.e. of eternity, i.e. "the eternal King," the King through all the ages. And in ver. 10 it is said, "Bless the eternal King," who, it follows, will, as King, "love the miserable εἰς πάσας τᾶς γενέας τοῦ αἰῶνος;" and then it follows, in ver. 12, "They that love thee shall be blessed εἰς τὸν αἰῶνα;" and again in ver. 18, "Bless the Lord, who hath exalted Jerusalem εἰς πάντας τοὺς αἰῶνας;" and the same conception is in the phrase, σὺ εῖ ὁ Θεὸς τῶν αἰώνων. Satan, on the other hand. is (ὁ θεὸς τοῦ αἰῶνος τούτου, "the god of this world" (compare such passages as Psalm 102:24; Psalm 104:31; Psalm 105:8; Psalm 135:13; Psalm 145:13; and the doxology in the Lord's Prayer, "Thine is the kingdom, and the power, and the glory, εἰς, τοὺς αἰῶνας). It seems to be, therefore, quite certain that St. Paul is here using a familiar Jewish phrase for "eternal" which has nothing whatever to do with Gnostic eons. Perhaps in the use of the phrase, βασιλεὺς τῶν αἰώνων, we may trace a contrast passing through the writer's mind between the short-lived power of that hateful βασιλεύς, Nero, by whom his life would soon be taken away, and the kingdom of the eternal King (comp. 1 Timothy 6:15, 16). Incorruptible (ἀφθάρτῳ); applied to God also in Romans 1:23, where, as here, it means "immortal" (ὁ μόνος ἔχων ἀθανασίαν, 1 Timothy 6:16), not subject to the corruption of death, just as ἀφθαρσία is coupled with "life" (2 Timothy 1:10) and opposed to "death" So on the other hand, φθορά means "death." φθαρτός, "perishable." Elsewhere it is applied to a crown, to the raised dead, to the inherit-ante of the saints, to the seed of the new birth, to the apparel of a holy heart, which no rust or moth corrupts (1 Corinthians 9:25; 1 Corinthians 15:52; 1 Peter 1:4, 23; 1 Peter 3:4). Invisible (ἀοράτῳ); as Colossians 1:15; Hebrews 11:27. (See also Romans 1:20; and comp. 1 Timothy 6:16, for the sense.) The word is used by Philo of God, and of the Word. Here it is especially predicated of God the Father, according to what our Lord says (John 1:18; John 6:46; John 14:9); though some of the Fathers, Nicene and post-Nicene, predicate it also of the Word or Second Person (Hilary, Chrysostom, etc.). But in Scripture the Son is spoken of as the Manifestation, the Image (εἰκών and χαρακτήρ) of the Father, through whom t he Father is seen and known; ἀόρατος, therefore, applies to the Father (see Bishop Lightfoot's note on Colossians 1:15). The only God. The best manuscripts omit σοφῷ, which seems to have crept in here from Romans 16:26. The exact construction is, "To the eternal King, the Immortal, the Invisible, the only God [or, 'who alone is God'], be honor," etc. Be honor and glory. A little varied from St. Paul's usual doxologies (see Romans 11:36; 6:27; Galatians 1:5; Ephesians 3:21; and 1 Timothy 6:16, where δόξα stands alone, and has the article - Ellicott on Galatians 1:5). In Romans 2:10 δόξα and τιμή are coupled together, but applied to man. This interposition of doxology is quite in St. Paul's manner.

Ellicott's Commentary

Ellicott's Commentary for English Readers(17) Now unto the King.--The wonderful chain of thoughts (1Timothy 1:12-16) which so well illustrate the great assertion of 1Timothy 1:15--"that Jesus Christ came into the world to save sinners"--St. Paul closes with a noble ascription of praise and thankfulness to the great God.This doxology is addressed to no one Person of the ever blessed Trinity, but is--as has been said with great truth--"a grand testimony to the monotheism of St. Paul: the Godhead, the Trinity of his worship, is a sublime unity. To this Eternal, Incorruptible One be glory and honour unto the ages of the ages. Amen."Eternal.--More accurately rendered, (to the King) of the ages. The King of the Ages is the sovereign dispenser and disposer of the ages of the world. There is no reference at all here to the Gnostic aeons.Immortal (or incorruptible).--This epithet and the following one--"invisible"--are connected with "God," not, with the preceding clause, "to the King of the Ages." God is immortal, in contrast with the beings of earth, and--Invisible, in contrast with the visible creation.The only wise God.--The only God, the most ancient authorities omitting "wise." "Only," as in 1Timothy 6:15 : "the blessed and only potentate." "The only God," a contrast to the multitude of created spirits, angels, principalities, powers, &c. (See 1Corinthians 8:5-6.) . . .