1 Timothy 6:12

1 Timothy 6:12 in Multiple Translations

Berean Standard Bible BSB

Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.

King James Version KJV

Fight the good fight of faith, lay hold on eternal life, where unto thou art also called, and hast professed a good profession before many witnesses.

American Standard Version ASV

Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses.

Bible in Basic English BBE

Be fighting the good fight of the faith; take for yourself the life eternal, for which you were marked out, and of which you gave witness in the eyes of all.

Free Bible Version FBV

Fight the good fight as you trust in God. Hold on tightly to the eternal life to which you were called. This is what you promised to do in front of many witnesses.

Geneva Bible 1599 GNV

Fight the good fight of faith: lay holde of eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

Young's Literal Translation YLT

be striving the good strife of the faith, be laying hold on the life age-during, to which also thou wast called, and didst profess the right profession before many witnesses.

World English Bible WEB

Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.

Noah Webster Bible WBS

Fight the good fight of faith, lay hold on eternal life, to which thou art also called, and hast professed a good profession before many witnesses.

Douay-Rheims 1899 DRV

Fight the good fight of faith: lay hold on eternal life, whereunto thou art called, and hast confessed a good confession before many witnesses.

Translation for Translators T4T

Try earnestly and with all your energy/strength [MET] to live in accordance with what you believe. Continue to do your tasks well in order that you will know for sure that you will live eternally. Remember that God chose you to live with him, and that when many elders were listening you said strongly ◄what you believe/that you trust in Christ►.

Plain English Version PEV

It’s like we are in a big fight against the devil and all his bad spirit mob. He wants us to go wrong and stop believing in Jesus. But Jesus gives us really good life that goes on for ever, so we have to keep on trusting Jesus for that life, and then we will win the fight against that bad spirit mob. Remember the time that you first believed in Jesus, and you told a lot of people about it. That was the time he called you to follow him, and to get that life that goes on for ever. So now keep on believing in Jesus, and keep on following him so that you keep on living that good life for ever.

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Berean Amplified Bible — 1 Timothy 6:12

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Timothy 6:12 Interlinear (Deep Study)

BIB

GRK αγωνιζου τον καλον αγωνα της πιστεως επιλαβου της αιωνιου ζωης εις ην εκληθης και ωμολογησας την καλην ομολογιαν ενωπιον πολλων μαρτυρων

αγωνιζου agōnizomai G75 to struggle Verb-PNM-2S

τον ho G3588 the/this/who Art-ASM

καλον kalos G2570 Fair (Havens) Adj-ASM

αγωνα agōn G73 fight Noun-ASM

της ho G3588 the/this/who Art-GSF

πιστεως pistis G4102 faith Noun-GSF

επιλαβου epilambanō G1949 to catch Verb-2ADM-2S

της ho G3588 the/this/who Art-GSF

αιωνιου aiōnios G166 eternal Adj-GSF

ζωης zōē G2222 life Noun-GSF

εις eis G1519 toward Prep

ην hos, hē G3739 which Rel-ASF

εκληθης kaleō G2564 to call: call Verb-API-2S

και kai G2532 and Conj

ωμολογησας homologeō G3670 to confess/profess Verb-AAI-2S

την ho G3588 the/this/who Art-ASF

καλην kalos G2570 Fair (Havens) Adj-ASF

ομολογιαν homologia G3671 confession Noun-ASF

ενωπιον enōpion G1799 before Prep

πολλων polus G4183 much Adj-GPM

μαρτυρων martus G3144 witness Noun-GPM

Greek Word Study

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Greek Word Reference — 1 Timothy 6:12

αγωνιζου agōnizomai G75 "to struggle" Verb-PNM-2S

To struggle means to fight or contend with someone or something, like in 1 Corinthians 9:25 where Paul competes for a prize. It can also mean to strive or endeavor to accomplish something, as in Colossians 1:29.

Definition: ἀγωνίζομαι (ἀγών), [in LXX: Da TH 6:14 (שׂוּם בָּל), Sir.4:28, I, II, 4Mac .5 * ;] __1. to contend for a prize: 1Co.9:25, __2. to fight, struggle, strive: Jhn.18:36; metaphorically (MM, VGT, see word). Col.1:29 4:12, 1Ti.4:10 6:12, 2Ti.4:7; with inf. (Field, Notes, 66), Luk.13:24 (Cremer, 609) † (AS)

Usage: Occurs in 7 NT verses. KJV: fight, labor fervently, strive See also: 1 Corinthians 9:25; Colossians 1:29; Luke 13:24.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καλον kalos G2570 "Fair (Havens)" Adj-ASM

Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.

Definition: καλός, -ή, -όν, [in LXX chiefly for טוֹבָה ,טוֹב, also for יָפֶה, etc. ;] __1. primarily, of outward form ("related to . . . ἀγαθός as the appearance to the essence," Cremer, 339), fair, beautiful: λίθοι (BV, goodly), Luk.21:5. __2. In reference to use, of that which is well adapted to its ends, good, excellent: of fish, τ. καλά (opposite to σαπρά), Mat.13:48; σπέρμα, Mat.13:24, 27, 37, 38; καρπός, Mat.3:10 7:17-19 12:33, Luk.3:9 [WH] 6:43; δένδρον (opposite to σαρπόν), Mat.12:33, Luk.6:43; γῆ, Mat.13:8, 23 Mrk.4:8, 20 Luk.8:15; τ. ἅλας, Mrk.9:50, Luk.14:34; ὁ νόμος, Rom.7:16, 1Ti.1:8; διδασκαλία, 1Ti.4:6; καρδία κ. καὶ ἀγαθή, Luk.8:15; παραθήκη, 2Ti.1:14; μέτρον, Luk.6:38; βαθμός, 1Ti.3:13; θεμέλιος, 1Ti.6:19; τὸ κ., 1Th.5:21; μαργαρίται, Mat.13:45; οἶνος, Jhn.2:10; ποιμήν, Jhn.10:11, 14; διάκονος, 1Ti.4:6; οἰκονόμος, 1Pe.4:10; στρατιώτης, 2Ti.2:3; στρατεία, 1Ti.1:18; ἀγών, 1Ti.6:12, 2Ti.4:7; ὁμολογία, 1Ti.6:12, 13; ἔργον, Mat.26:10, Mrk.14:6, Jhn.10:33, 1Ti.3:1; pl., Jhn.10:32; καλόν, with inf. and dative, Mat.18:8, 9 1Co.7:1, 26 9:15; id. with accusative and inf., Mat.17:4, Mrk.9:5, 43, 45, 47, Luk.9:33, Heb.13:9; before εἰ, Mat.26:24, Mrk.9:42 14:21; ἐάν, 1Co.7:8. __3. Ethically, good, in the sense of right, fair, noble, honourable: Gal.4:18, Heb.5:14; ἔργα, Mat.5:16, 1Ti.5:10, 25 6:18, Tit.2:7, 14 3:8, 14 (Field, Notes, 223f.), Heb.10:24, 1Pe.2:12; ἀναστροφή, Jas.3:13, 1Pe.2:12; συνείδησις, Heb.13:18; before ἐνώπιον, Rom.12:17, 2Co.8:21, 1Ti.2:3; το] κ. ποιεῖν (κατεργάζεσθαι), Rom.7:18, 21 2Co.13:7, Gal.6:9, Jas.4:17; καλόν ἐστιν, with inf., Mat.15:26 (T, ἔξεστιν), Mrk.7:27, Rom.14:21, Gal.4:18; μαρτυρία, 1Ti.3:7; ὄνομα, Jas.2:7; καύχημα, 1Co.5:6 (neg.); θεοῦ ῥῆμα, Heb.6:5. κ. does not occur in Re.† SYN.: see: ἀγαθός. (AS)

Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.

αγωνα agōn G73 "fight" Noun-ASM

This word means a struggle or fight, like the challenges of the Christian life. It appears in Philippians 1:30 and 1 Timothy 6:12.

Definition: ἀγών, -ῶνος, ὁ (ἄγω), [in LXX: Isa.7:13 (לאה), Est.4:17, Wis.4:2 10:12, II Mac.6, 4Mac .5 * ;] __1. a gathering, esp. for games. __2. a place of assembly. __3. a contest, struggle, trial; metaphorically (MM, VGT, see word), __(a) of the Christian life as a contest and struggle: Php.1:30, 1Th.2:2, 1Ti.6:12, 2Ti.4:7 Heb.12:1; __(b) solicitude, anxiety: Col.2:1. † (AS)

Usage: Occurs in 6 NT verses. KJV: conflict, contention, fight, race See also: 1 Thessalonians 2:2; Colossians 2:1; Hebrews 12:1.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πιστεως pistis G4102 "faith" Noun-GSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

επιλαβου epilambanō G1949 "to catch" Verb-2ADM-2S

To catch or take hold of something, like when Jesus caught Peter's hand in Matthew 14:31. It can also mean to seize or grasp something for help or attainment. This word is used in various contexts, including Acts 17:19 and Luke 9:47.

Definition: ἐπι-λαμβάνω [in LXX for חָזַק hi., אָחַז, etc. ;] always mid. in LXX and NT (see Cremer, 758), to lap hold of: with genitive of person(s), Mat.14:31, Act.17:19 21:30, 33; with accusative of person(s) (not cl.), Luk.9:47 14:4 23:26 (WH, but see Bl., 1015), Act.9:27 16:9 18:17; with genitive of thing(s), Mrk.8:23, Act.23:10, Heb.8:9" (LXX) ; with genitive of person(s) and of thing(s), Luk.20:20, 26; τ. αἰωνίου (ὄντως) ζωῆς, 1Ti.6:12 6:19. Metaphorical (as in Sir.4:11), Heb.2:16 (see Westc., in l).† (AS)

Usage: Occurs in 18 NT verses. KJV: catch, lay hold (up-)on, take (by, hold of, on) See also: 1 Timothy 6:12; Hebrews 2:16; Hebrews 8:9.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αιωνιου aiōnios G166 "eternal" Adj-GSF

This word means something that lasts forever, like God's love. In Romans 16:26 and 2 Timothy 1:9, it talks about eternal things that will never end.

Definition: αἰώνιος, -ον (as usual in Attic), also -α, -ον. 2Th.2:16, Heb.9:12; (αἰών), [in LXX chiefly for עוֹלָם ;] age-long, eternal, __(a) of that which is without either beginning or end: Rom.16:26, Heb.9:14; __(b) of that which is without beginning: Rom.16:25, 2Ti.1:9, Tit.1:2; __(with) of that which is without end (MM, VGT, see word): σκηναί, Luk.16:9 οἰκία, 2Co.5:1; διαθήκη, Heb.13:20; εὐαγγέλιον, Rev.14:6; παράκλησις, 2Th.2:16; λύτρωσις, Heb.9:12; κληρονομία, ib. 15; κόλασις, Mat.25:46; κρίμα, Heb.6:2; κρίσις, Mrk.3:29; ὄλεθρον, 2Th.1:9; πῦρ, Mat.18:8; frequently with ζωή, which see SYN.: ἀΐδιος, which see (AS)

Usage: Occurs in 69 NT verses. KJV: eternal, for ever, everlasting, world (began) See also: 1 John 1:2; John 5:39; 1 Peter 5:10.

ζωης zōē G2222 "life" Noun-GSF

In the Bible, this word for life refers to both physical and spiritual existence, as seen in Luke 16:25 and Romans 5:10. It describes the life we have now and the life we'll have after rising from the dead. It's used to talk about the importance of living a good life.

Definition: ζωή, -ῆς, ἡ (ζάω), [in LXX chiefly for חַיִּים ;] life (in Hom., Hdt., = βίος, which see; later, existence, vita quâ vivimus, as distinct from βίος, vita quam vivimus; opposite to θάνατος); __1. of natural life: Luk.16:25, Act.8:33, 1Co.15:19, 1Ti.4:8, Heb.7:3, Jas.4:14; πνεῦμα ζωῆς, Rev.11:11; ψυχὴ ζωῆς ( Gen.1:30), Rev.16:3; of the life of one risen from the dead, Rom.5:10, Heb.7:16. __2. Of the life of the kingdom of God, the present life of grace and the life of glory which is to follow (Dalman, Words, 156ff.; Westc, Epp. Jo., 214ff.; Cremer, 272ff.): Jhn.6:51, 53 Rom.7:10 8:6, 10 Php.2:16, Col.3:4, 2Pe.1:3; αἰώνος (reff. supr.; DCG, i, 538a, ii, 30f.), Jhn.4:36 12:50 17:3, 1Jn.1:2, al.; τ. φῶς τῆς ζ., Jhn.8:12; ὁ Λόγος τ. ζ., 1Jn.1:1; ὁ ἄρτος τ. ζ., Jo 6:35, 48; δικαίωσις ζωῆς, Rom.5:18; μετάνοια εἰς ζ., Act.11:18; ἐν αὐτῷ ζ. ἦν, Jhn.1:4; ζ. ἡ ἐν. Χ. Ἰ., 2Ti.1:1; τὰ πρὸς ζωήν, 2Pe.1:3, al.; στέφανος τῆς ζ., Jas.1:12, Rev.2:10; χάρις ζωῆς (genitive expl.), 1Pe.3:7; ζ. καὶ εἰρήνη, Rom.8:6; ζ. καὶ ἀφθαρσία, 2Ti.1:10; ἀνάστασις ζωῆς, Jhn.5:29; βίβλος ζωῆς, Php.4:3, Rev.3:5; ξύλον ζωῆς, Rev.2:7; ὕδωρ ζωῆς, Rev.22:17; meton., of that which has life: τ. πνεῦμα, Rom.8:10; ῥήματα, Jhn.6:63; of one who gives life, Jhn.11:25 14:6, 1Jn.1:2; ἡ ἐντολή, Jhn.12:50. SYN.: see: βίος. (AS)

Usage: Occurs in 127 NT verses. KJV: life(-time) See also: 1 Corinthians 3:22; John 6:68; 1 Peter 3:7.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ην hos, hē G3739 "which" Rel-ASF

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εκληθης kaleō G2564 "to call: call" Verb-API-2S

This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.

Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ωμολογησας homologeō G3670 "to confess/profess" Verb-AAI-2S

To confess or profess means to agree or acknowledge something, like in John 1:20 where John the Baptist confessed that he was not the Messiah. It is about speaking the truth or admitting something.

Definition: ὁμολογέω, -ῶ (ὁμόλογος, of one mind: Dan LXX Su 1:60 *), [in LXX: Job.40:9 (14) (יָדָה hi.), Jer.44:25 (נָדַר), al. ;] __1. to speak the same language (Hdt.). __2. to agree with (Hdt., Plat., al.). __3. to agree, confess, acknowledge (Plat., al.) : absol., Jhn.1:20 12:42; pass., Rom.10:10; before ὅτι, ib., Heb.11:13; with accusative of thing(s), Act.23:8, 1Jn.1:9, Rev.3:5; id. with dative of person(s), Act.24:14; with accusative cogn., 1Ti.6:12; with accusative of person(s), 1Jn.2:23 Jn 4:3; id. before pred. accusative (Bl., § 34, 5; 73, 5), Jhn.9:22, Rom.10:9, 1Jn.4:2 Jn 4:15, 2Jn.7; with inf. (M, Pr., 229), Tit.1:16; with dative of person(s) before ὅτι, Mat.7:23; before ἐν, with dative of person(s) (M, Pr., 104; Bl., § 41, 2), Mat.10:32, Luk.12:8. __4. to agree, promise: τ. ἐπαγγελίαν, Act.7:17; with inf. obj. (Bl., § 61, 3), Mat.14:7. __5. = ἐξμολογέω, to praise: Heb.13:15 (Westc., in l). (cf. ἀνθ-ομολογέομοι, ἐξμολογέω.) † (AS)

Usage: Occurs in 21 NT verses. KJV: con- (pro-)fess, confession is made, give thanks, promise See also: 1 John 1:9; John 1:20; Hebrews 11:13.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καλην kalos G2570 "Fair (Havens)" Adj-ASF

Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.

Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.

ομολογιαν homologia G3671 "confession" Noun-ASF

Confession refers to the act of acknowledging or admitting something, like in 2 Corinthians 9:13 where it talks about the confession of faith. It is about expressing agreement or consent.

Definition: ὁμολογία, -ας, ἡ (όμολογέω), [in LXX: Deu.12:6, 17. Amo.4:5, Eze.46:12 (נְדָבָה), Lev.22:18, Jer.44:25 (נֶדֶר), I Est.9:8 * ;] __1. in cl., an agreement assent, compact (in π., of a contract; Deiss., BS, 249). __2. confession (prob. always in an objective sense): 2Co.9:13, 1Ti.6:12-13 Heb.3:1 4:14 10:13.† (AS)

Usage: Occurs in 6 NT verses. KJV: con- (pro-)fession, professed See also: 1 Timothy 6:12; Hebrews 3:1; Hebrews 4:14.

ενωπιον enōpion G1799 "before" Prep

In the presence of or before someone, as seen in Luke 1:19 where the angel Gabriel appears before Zechariah. This word means being in someone's sight or presence. In the New Testament, it is often used to describe being in God's presence.

Definition: ἐνώπιος, -ον (ὤψ), [in LXX for פָּנִים, etc. ;] face to face, in sight (Theocr.; ἄρτοι ἐ., Exo.25:29): neut., ἐνώπιον, in vernacular, with force of prep. with genitive [in LXX for פָּנִים, עַיִן, etc., cf. Dalman, Words, 31 f., 209 f., and Deiss., BS., 213], in NT, most frequently in Lk, Ac, Re, never in Mt, Mk, before, in the presence of: Luk.1:19 Luk.4:7, Act.4:10 Act.6:5, Rev.1:4 2:14, al.; esp. ἐ. Κυρίου (θεοῦ), in the sight of God, or with God as witness or as judge, Rom.14:22, 1Co.1:29, 1Ti.2:3, Jas.4:10, 1Pe.3:4, al. (AS)

Usage: Occurs in 88 NT verses. KJV: before, in the presence (sight) of, to See also: 1 Corinthians 1:29; Luke 12:6; 1 Peter 3:4.

πολλων polus G4183 "much" Adj-GPM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

μαρτυρων martus G3144 "witness" Noun-GPM

This word means a witness, someone who sees or experiences something and can testify to it. In the Bible, it appears in Matthew 18:16 and Acts 10:41. It can also refer to a martyr.

Definition: μάρτυς (Æolic μάρτυρ), -υρος, ὁ (also ἡ), [in LXX for עֵד ;] a witness: Act.10:41, 1Ti.6:12, 2Ti.2:2, Heb.12:1 (Westc., in l); in forensic sense, Mat.18:16 26:65, Mrk.14:63, Act.6:13 7:58, 2Co.13:1, 1Ti.5:19, Heb.10:28; with genitive obj., Luk.24:48, Act.1:22 2:32 3:15 5:32 10:39 26:16, 1Pe.5:1; with genitive poss., Act.1:8 13:31, Rev.11:3; with dative of person(s), Luk.11:48, Act.22:15; of Christ, Rev.1:5 3:14; of God, Rom.1:9, 2Co.1:23, Php.1:8, 1Th.2:5 2:10; of those who have witnessed for Christ by their death (in later Xn. lit., martyr: Swete, Ap., 35), Act.22:20, Rev.2:13 17:6.† (AS)

Usage: Occurs in 34 NT verses. KJV: martyr, record, witness See also: 1 Peter 5:1; Acts 13:31; Hebrews 10:28.

Study Notes — 1 Timothy 6:12

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Gill's Exposition on 1 Timothy 6:12
Jamieson-Fausset-Brown on 1 Timothy 6:12
Matthew Poole's Commentary on 1 Timothy 6:12
Trapp's Commentary on 1 Timothy 6:12
Ellicott's Commentary on 1 Timothy 6:12
Adam Clarke's Commentary on 1 Timothy 6:12
Cambridge Bible on 1 Timothy 6:12
Barnes' Notes on 1 Timothy 6:12
Whedon's Commentary on 1 Timothy 6:12
Sermons on 1 Timothy 6:12

Context — Fight the Good Fight

10For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows. 11But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness.

12Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.

13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate: 14Keep this commandment without stain or reproach until the appearance of our Lord Jesus Christ,

Cross References

	Reference	Text (BSB)
1	1 Peter 5:10	And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore you, secure you, strengthen you, and establish you.
2	1 Timothy 1:18	Timothy, my child, I entrust you with this command in keeping with the previous prophecies about you, so that by them you may fight the good fight,
3	1 Corinthians 9:25–26	Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable. Therefore I do not run aimlessly; I do not fight like I am beating the air.
4	2 Timothy 4:7	I have fought the good fight, I have finished the race, I have kept the faith.
5	Ephesians 6:10–18	Finally, be strong in the Lord and in His mighty power. Put on the full armor of God, so that you can make your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms. Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness arrayed, and with your feet fitted with the readiness of the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God. Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.
6	Philippians 3:12–14	Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.
7	Revelation 3:3	Remember, then, what you have received and heard. Keep it and repent. If you do not wake up, I will come like a thief, and you will not know the hour when I will come upon you.
8	1 John 2:25	And this is the promise that He Himself made to us: eternal life.
9	Colossians 3:15	Let the peace of Christ rule in your hearts, for to this you were called as members of one body. And be thankful.
10	1 Timothy 6:13	I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate:

1 Timothy 6:12 Summary

[This verse is telling us to stand up for what we believe in and to trust in God's power to help us. It's like being in a big battle, but instead of using swords and shields, we use our faith and trust in God to overcome the challenges we face. As it says in Ephesians 6:10-18, we need to put on the whole armor of God to withstand the devil's schemes. By doing so, we can take hold of the eternal life that God has given us and live a life that honors Him.]

Frequently Asked Questions

What does it mean to 'fight the good fight of the faith'?

According to 1 Timothy 6:12, fighting the good fight of the faith means to trust in God and stand firm in our beliefs, even when faced with challenges and pressures, as seen in Ephesians 6:10-18, where we are told to put on the whole armor of God to withstand the devil's schemes.

How do I 'take hold of the eternal life' mentioned in this verse?

Taking hold of eternal life means to grasp and hold firmly to the gift of salvation that God has given us through Jesus Christ, as described in John 3:16 and Romans 6:23, where we are told that the gift of God is eternal life in Christ Jesus our Lord.

What is 'the good confession' referred to in this verse?

The good confession is the public declaration of our faith in Jesus Christ, as seen in Romans 10:9-10, where we are told that if we confess with our mouth that Jesus is Lord and believe in our heart that God raised Him from the dead, we will be saved.

Why is it important to make a public confession of faith?

Making a public confession of faith is important because it demonstrates our commitment to Christ and serves as a testimony to others, as seen in Matthew 10:32-33, where Jesus says that whoever confesses Him before men, He will also confess before His Father in heaven.

Reflection Questions

What are some ways that I can 'fight the good fight of the faith' in my daily life, and how can I trust in God's power to help me?
How can I 'take hold of the eternal life' that God has given me, and what does that look like in practical terms?
What are some challenges or pressures that I am facing right now, and how can I stand firm in my faith despite them?
How can I make a public confession of my faith, and what are some ways that I can share my testimony with others?

Gill's Exposition on 1 Timothy 6:12

Fight the good fight of faith,.... The apostle suggests to Timothy, that he had other business to do than to mind the things of this world; his life was a state of warfare; he was a soldier, and was

Jamieson-Fausset-Brown on 1 Timothy 6:12

Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. Fight the good fight - against Satan, the world, and the flesh.

Matthew Poole's Commentary on 1 Timothy 6:12

The fight of faith is our encountering that opposition which we meet with from the world, the flesh, or the devil, for a strenuous defending the doctrine of faith, or making it good by a life suitable to the rule of faith. This is called a good fight, either in opposition to the bad fights of the men of the world in maintenance of their lusts, or the ludicrous fights usual in their public games, or of the intrinsic nobleness and exercise of it, or the good event or issue of it; and Timothy is bid to fight it, by a metaphor either drawn from soldiers, or such as excrcise themselves in their games. Lay hold on eternal life; by eternal life is meant a right and title to it, which he calls to him to lay hold on, as is thought, by a metaphor from those that were exercised in their games, and did what they could first to lay hold of the prize proposed to conquerors. Whereunto thou art also called; to which eternal life, or rather to which good fight, thou art called, both by the internal call of God’ s Spirit, and by thy more external call to the ministry. And hast professed a good profession before many witnesses; and to which thou hast obliged thyself by covenant or promise, made either in thy baptism, or when thou wert set apart to thy ministry, or of which thou hast given a pledge, by thy profession and practice, in the sight of the Christians in Ephesus.

Trapp's Commentary on 1 Timothy 6:12

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. Ver. 12. Fight the good fight] Not only follow after the former graces, but fight for them, rather than fail of them. Lay hold on eternal life] While others lay hold on wealth, honours, &c. Catch at the crown, which is hanged up on high, as it were, and provided for conquerors only, that so fight as to finish, 2 Timothy 4:7-8. Tempus est nos de illa perpetua iam, non de hac exigua vita cogitare, could the heathen orator say (Cic. ad Attic. x.). It is high time now we should think of heaven. Catch at the opportunity, as the echo catcheth the voice.

Ellicott's Commentary on 1 Timothy 6:12

(12) Fight the good fight of faith, lay hold on eternal life.—Then, again, with the old stirring metaphor of the Olympic contests for a prize (1 Corinthians 9:24; Philippians 3:13-14)—the metaphor St. Paul loved so well, and which Timothy must have heard so often from his old master’s lips as he preached and taught—he bids the “man of God,” rising above the pitiful struggles for things perishable and useless, fight the noble fight of faith; bids him strive to lay hold of the real prize—life eternal. The emphasis rests here mainly on the words “the good fight” and “eternal life.” These things are placed in strong contrast with “the struggle of the covetous” and its “miserable, perishable crown.” “The good fight,” more closely considered, is the contest and struggle which the Christian has to maintain against the world, the flesh, and the devil. It is styled the “good fight of faith,” partly because the contest is waged on behalf of, for the sake of, the faith, but still more because from faith it derives its strength and draws its courage. “Eternal life” is the prize the “man of God” must ever have before his eyes. It is the crown of life which the Judge of quick and dead will give to the “faithful unto death.” (See James 1:12; Revelation 2:10.) Whereunto thou art also called.—The “calling” here refers both to the inner and outward call to the Master’s work. The inner call is the persuasion in the heart that the one vocation to which the life must be dedicated was the ministry of the word; and the outward call is the summons by St. Paul, ratified by the church in the persons of the presbyters of Lystra. And hast professed a good profession before many witnesses.—More accurately translated, and thou confessedst the good confession . . . These words simply add to the foregoing clause another ground of exhortation: “Thou wast called to eternal life, and thou madest the good confession.” When—has been asked—was this good confession made? Several epochs in the life of Timothy have been suggested. Were it not for the difficulty of fixing a date for so terrible an experience in Timothy’s, comparatively speaking, short life, it would appear most probable that the confession was made on the occasion of some persecution or bitter trial to which he had been exposed. On the whole, however, it appears safer to refer “the good confession” to the time of his ordination. In this case the many witnesses would refer to the presbyters and others who were present at the solemn rite.

Adam Clarke's Commentary on 1 Timothy 6:12

Verse 12. Fight the good fight of faith] "Agonize the good agony." Thou hast a contest to sustain in which thy honour, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work. Lay hold on eternal life] All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life! Whereunto thou art also called] The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy's faith was undoubtedly tried by severe persecution. In Hebrews 13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.

Cambridge Bible on 1 Timothy 6:12

12. Fight the good fight of faith] St Paul has now mounted above the lower ground in which Timothy was to maintain the true pastor’s rôle against his rivals. ‘The faith,’ i.e. the Christian creed, the Christian life, is now a ‘fight,’ ‘a strife,’ a ‘race,’ against time and sense, earth and hell. The metaphor is the most inspiring perhaps to the Apostle himself of all his metaphors as it is also his last; see 2 Timothy 4:7, ‘I have fought the good fight,’ ‘run the fair race.’ Taken from the Greek games, the word ‘fight’ can be only mimic fight, if it be referred to the wrestling or the boxing contest; and if, as 2 Timothy 4:7, ‘I have finished the course’ suggests, the running contest is meant, ‘fight’ is misleading. Not much less so is Farrar’s and Alford’s ‘strive the good strife.’ But for the associations which have gathered round our familiar ‘fight,’ and which have prevailed perhaps with the Revisers, we should be surely nearest—for a reader coming fresh to it—with the rendering ‘contest.’ And the weighty verb, present in tense, placed at the commencement of the sentence, is better represented by Longfellow’s ‘Be a hero in the strife’ than by keeping too close to the identity of verb and noun. We may render then, Play thou the man in the good contest of the Faith.lay hold on eternal life] More force is given to the intended point by R.V. the life eternal. The verb and noun recur 1 Timothy 6:19, but the epithet is changed to ‘the true,’ ‘the real.’ (see note.) And this at once suggests to us that ‘eternal life’ is not regarded by St Paul here only as ‘the prize,’ but as also the ‘straight course’ to be now vigorously laid hold of; that ‘the life eternal’ in fact is exactly the same as ‘the life which now is, and the life which is to come’ of 1 Timothy 4:8, where the metaphor is also of the games. See notes there. Christ is our ‘strength’ as well as our ‘right’; ‘the path’ as well as ‘the prize.’ The present imperative refers to the bearing of Timothy through the whole contest; the aorist is, as it were, the voice of the earnest friend standing at a critical corner of the course and rousing him to renewed energy, ‘now lay hold.’ What Cambridge athlete of the river or the path but knows the value of this? What Christian athlete of the heavenly course? In no way more beautifully could the view now given be expressed than in Dr Monsell’s hymn:‘Fight the good fight with all thy might,Christ is thy strength, and Christ thy right;Lay hold on life, and it shall beThy joy and crown eternally.Run the straight race through God’s good grace,Lift up thine eyes and seek His Face;Life with its way before us lies,Christ is the path, and Christ the prize.’whereunto thou art also called] Properly, omitting ‘also,’ thou wast called at thy baptism, and, more particularly still, at thy ordination, cf.

Barnes' Notes on 1 Timothy 6:12

Fight the good fight of faith - The noble conflict in the cause of religion; see the notes on Ephesians 6:10-17; compare notes on 1 Corinthians 9:26-27. The allusion is to the contests at the Grecian games.

Whedon's Commentary on 1 Timothy 6:12

12. Fight—For such hostile foes will not only come to battle, but to ceaseless war.

Sermons on 1 Timothy 6:12

	Sermon	Description
	(Pdf Book) Apostolic Foundations by Art Katz	Art Katz emphasizes the critical importance of the term 'apostolic' in the church, arguing that its loss threatens the very foundation of faith. He calls for a restoration of apost
	Becoming a Solider God's Army Requires a Personal Calvary (High Quality) by Keith Daniel	In this sermon, the preacher, Booth, is described as a fearless leader who marches his soldiers into dangerous and crime-infested areas. He dresses his soldiers in unique and cheap
	Becoming a Solider God's Army Requires a Personal Calvary by Keith Daniel	In this sermon, the preacher talks about the power of the word of God as a weapon. He shares the story of William Booth, the founder of the Salvation Army, who fearlessly marched h
	1 Timothy 4:12 by George Verwer	In this sermon, the speaker begins by praising God for the many answers to prayer and professions of faith that have occurred through various ministries. He then references the boo
	(Laying Hold on Eternity) Knowing Jesus as Our Lord by Zac Poonen	In this sermon, the speaker emphasizes the importance of understanding what Jesus went through on the cross. He explains that Jesus endured not only physical suffering but also the
	Three Keys to Spiritual Victory by Jim Cymbala	In this sermon, the preacher emphasizes the importance of fighting for souls and standing against evil. He encourages believers to fight for their loved ones through prayer, even w
	(2 Samuel) the Sweet Psalmist and the Mighty Men by David Guzik	In this sermon, the speaker discusses a short psalm written by David towards the end of his life. The psalm contains wisdom and lessons from David's life. The speaker admires David