1 Tim. 3:16 KJV (With Strong’s)

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16
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ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
And
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
without controversy
homologoumenos (Greek #3672)
confessedly
KJV usage: without controversy.
Pronounce: hom-ol-og-ow-men'-oce
Origin: adverb of present passive participle of 3670
great
megas (Greek #3173)
big (literally or figuratively, in a very wide application)
KJV usage: (+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years.
Pronounce: meg'-as
Origin: (including the prolonged forms, feminine μεγάλη, plural μεγάλοι, etc.; compare also 3176, 3187)
is
esti (Greek #2076)
he (she or it) is; also (with neuter plural) they are
KJV usage: are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.
Pronounce: es-tee'
Origin: third person singular present indicative of 1510
the mystery
musterion (Greek #3466)
a secret or "mystery" (through the idea of silence imposed by initiation into religious rites)
KJV usage: mystery.
Pronounce: moos-tay'-ree-on
Origin: from a derivative of μύω (to shut the mouth)
y of godliness
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
eusebeia (Greek #2150)
piety; specially, the gospel scheme
KJV usage: godliness, holiness.
Pronounce: yoo-seb'-i-ah
Origin: from 2152
: God
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
was κmanifest
phaneroo (Greek #5319)
to render apparent (literally or figuratively)
KJV usage: appear, manifestly declare, (make) manifest (forth), shew (self).
Pronounce: fan-er-o'-o
Origin: from 5318
in
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
the flesh
sarx (Greek #4561)
flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)
KJV usage: carnal(-ly, + -ly minded), flesh(-ly).
Pronounce: sarx
Origin: probably from the base of 4563
z, justified
dikaioo (Greek #1344)
to render (i.e. show or regard as) just or innocent
KJV usage: free, justify(-ier), be righteous.
Pronounce: dik-ah-yo'-o
Origin: from 1342
in
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
the Spirit
pneuma (Greek #4151)
a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit
KJV usage: ghost, life, spirit(-ual, -ually), mind. Compare 5590.
Pronounce: pnyoo'-mah
Origin: from 4154
b, seen
optanomai (Greek #3700)
which is used for it in certain tenses; and both as alternate of 3708 to gaze (i.e. with wide-open eyes, as at something remarkable; and thus differing from 991, which denotes simply voluntary observation; and from 1492, which expresses merely mechanical, passive or casual vision; while 2300, and still more emphatically its intensive 2334, signifies an earnest but more continued inspection; and 4648 a watching from a distance)
KJV usage: appear, look, see, shew self.
Pronounce: op-tan'-om-ahee
Origin: of the primary (middle voice) ὄπτομαι (op'-tom-ahee)
of angels
aggelos (Greek #32)
a messenger; especially an "angel"; by implication, a pastor
KJV usage: angel, messenger.
Pronounce: ang'-el-os
Origin: from ἀγγέλλω (probably derived from 71; compare 34) (to bring tidings)
c, preached
kerusso (Greek #2784)
to herald (as a public crier), especially divine truth (the gospel)
KJV usage: preacher(-er), proclaim, publish.
Pronounce: kay-roos'-so
Origin: of uncertain affinity
unto
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
the Gentiles
ethnos (Greek #1484)
a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)
KJV usage: Gentile, heathen, nation, people.
Pronounce: eth'-nos
Origin: probably from 1486
d, believed on
pisteuo (Greek #4100)
to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)
KJV usage: believe(-r), commit (to trust), put in trust with.
Pronounce: pist-yoo'-o
Origin: from 4102
e in
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
the world
kosmos (Greek #2889)
orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow sense, including its inhabitants, literally or figuratively (morally))
KJV usage: adorning, world.
Pronounce: kos'-mos
Origin: probably from the base of 2865
, received up
analambano (Greek #353)
to take up
KJV usage: receive up, take (in, unto, up).
Pronounce: an-al-am-ban'-o
Origin: from 303 and 2983
f into
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
glory
doxa (Greek #1391)
glory (as very apparent), in a wide application (literal or figurative, objective or subjective)
KJV usage: dignity, glory(-ious), honour, praise, worship.
Pronounce: dox'-ah
Origin: from the base of 1380
.
κ
manifested.

Cross References

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Ministry on This Verse

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without.
the mystery.
1 Tim. 3:9• 9Holding the mystery of the faith in a pure conscience. (1 Tim. 3:9)
;
Matt. 13:11• 11He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matt. 13:11)
;
Rom. 16:25• 25Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Rom. 16:25)
;
1 Cor. 2:7• 7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (1 Cor. 2:7)
;
Eph. 1:9• 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: (Eph. 1:9)
;
Eph. 3:3‑9• 3How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
(Eph. 3:3‑9)
;
Eph. 6:19• 19And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, (Eph. 6:19)
;
Col. 2:2• 2That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; (Col. 2:2)
;
2 Thess. 2:7• 7For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. (2 Thess. 2:7)
;
Rev. 17:5,7• 5And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
7And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
(Rev. 17:5,7)
God.
Isa. 7:14• 14Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isa. 7:14)
;
Isa. 9:6• 6For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isa. 9:6)
;
Jer. 23:5‑6• 5Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
6In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
(Jer. 23:5‑6)
;
Mic. 5:2• 2But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. (Mic. 5:2)
;
Matt. 1:23• 23Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (Matt. 1:23)
;
John 1:1‑2,14• 1In the beginning was the Word, and the Word was with God, and the Word was God.
2The same was in the beginning with God.
14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
(John 1:1‑2,14)
;
Acts 20:28• 28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)
;
Rom. 8:3• 3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Rom. 8:3)
;
Rom. 9:5• 5Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Rom. 9:5)
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1 Cor. 15:47• 47The first man is of the earth, earthy: the second man is the Lord from heaven. (1 Cor. 15:47)
;
Gal. 4:4• 4But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, (Gal. 4:4)
;
Phil. 2:6‑8• 6Who, being in the form of God, thought it not robbery to be equal with God:
7But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
(Phil. 2:6‑8)
;
Col. 1:16‑18• 16For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
17And he is before all things, and by him all things consist.
18And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
(Col. 1:16‑18)
;
Heb. 1:3• 3Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Heb. 1:3)
;
Heb. 2:9‑13• 9But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
10For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
11For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
12Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
13And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
(Heb. 2:9‑13)
;
1 John 1:2• 2(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) (1 John 1:2)
;
Rev. 1:17‑18• 17And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
18I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
(Rev. 1:17‑18)
manifest.
Gr. manifested.
justified.
Isa. 50:5‑7• 5The Lord God hath opened mine ear, and I was not rebellious, neither turned away back.
6I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
7For the Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.
(Isa. 50:5‑7)
;
Matt. 3:16• 16And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: (Matt. 3:16)
;
John 1:32‑33• 32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
(John 1:32‑33)
;
John 15:26• 26But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: (John 15:26)
;
John 16:8‑9• 8And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
9Of sin, because they believe not on me;
(John 16:8‑9)
;
Acts 2:32‑36• 32This Jesus hath God raised up, whereof we all are witnesses.
33Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
34For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
35Until I make thy foes thy footstool.
36Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
(Acts 2:32‑36)
;
Rom. 1:3‑4• 3Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
(Rom. 1:3‑4)
;
1 Peter 3:18• 18For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)
;
1 John 5:6‑8• 6This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.
7For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
8And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.
(1 John 5:6‑8)
seen.
Psa. 68:17‑18• 17The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
18Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.
(Psa. 68:17‑18)
;
Matt. 4:11• 11Then the devil leaveth him, and, behold, angels came and ministered unto him. (Matt. 4:11)
;
Matt. 28:2• 2And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. (Matt. 28:2)
;
Mark 1:13• 13And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. (Mark 1:13)
;
Mark 16:5• 5And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. (Mark 16:5)
;
Luke 2:10‑14• 10And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
12And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
13And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
14Glory to God in the highest, and on earth peace, good will toward men.
(Luke 2:10‑14)
;
Luke 22:43• 43And there appeared an angel unto him from heaven, strengthening him. (Luke 22:43)
;
Luke 24:4• 4And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: (Luke 24:4)
;
John 20:12• 12And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. (John 20:12)
;
Acts 1:10‑11• 10And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
(Acts 1:10‑11)
;
Eph. 3:10• 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Eph. 3:10)
;
1 Peter 1:12• 12Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12)
preached.
Luke 2:32• 32A light to lighten the Gentiles, and the glory of thy people Israel. (Luke 2:32)
;
Acts 10:34• 34Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: (Acts 10:34)
;
Acts 13:46‑48• 46Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
47For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
48And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
(Acts 13:46‑48)
;
Rom. 10:12,18• 12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
18But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
(Rom. 10:12,18)
;
Gal. 2:8• 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) (Gal. 2:8)
;
Eph. 3:5‑8• 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
(Eph. 3:5‑8)
;
Col. 1:27• 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Col. 1:27)
believed.
received.
Mark 16:19• 19So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. (Mark 16:19)
;
Luke 24:51• 51And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. (Luke 24:51)
;
John 6:62• 62What and if ye shall see the Son of man ascend up where he was before? (John 6:62)
;
John 13:3• 3Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; (John 13:3)
;
John 16:28• 28I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. (John 16:28)
;
John 17:5• 5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (John 17:5)
;
Acts 1:1‑9,19• 1The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
2Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
3To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
4And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
5For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
6When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
7And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
8But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.
9And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
19And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.
(Acts 1:1‑9,19)
;
Eph. 4:8‑10• 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
10He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
(Eph. 4:8‑10)
;
Heb. 1:3• 3Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Heb. 1:3)
;
Heb. 8:1• 1Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; (Heb. 8:1)
;
Heb. 12:2• 2Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Heb. 12:2)
;
1 Peter 3:22• 22Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. (1 Peter 3:22)
 The mystery of piety, which lies at the very center of what the assembly maintains before the world, is great and relates essentially to the Person of Christ. (1 Timothy 3 by J.N. Darby)
 It is thus that God is known in the assembly according to the truth. There is no truth outside the maintenance of this revelation of the Person of Christ. (1 Timothy 3 by J.N. Darby)
 He speaks of truths that are essential as testimony before the world; that which the assembly is externally, that which it is as witness of God towards men. It is the house of God, the assembly of the living God, the pillar and support of the truth: that which it is as responsible in the world, and in order that all should learn what God is. The mystery of piety, of which the assembly is the vessel for testimony, answers to this. It is the grand, essential truth on which all relation between God and men is founded, by means of which God has to do with men. (1 Timothy 3 by J.N. Darby)
 God desires to be in relation with men: it is thus that He accomplishes it. The assembly maintains the rights of the Creator and Saviour-God on the earth. (1 Timothy 3 by J.N. Darby)
 "The mystery of piety" or the secret of right behavior. (The Order of God's House by H. Smith)
 This mystery of piety is what is known to piety, but not yet manifest to the world. The secret of godliness lies in the knowledge of God manifested in and through the Person of Christ. (The Order of God's House by H. Smith)
 The secret (now revealed) of piety or godliness is the truth of Christ. He is the source, power and pattern of what is practically acceptable to God-His person as now made known. (On 1 Timothy 3:16 by W. Kelly)
 though He deigned to become man, He was intrinsically and eternally divine. But for the counsels and ways of grace, He might conceivably have come as He pleased, in His own glory, or in His Father's, or in that of the holy angels, without emptying and humbling Himself to incarnation and atonement. Here the opening and immeasurable wonder of the truth is the glory of Him who was born of the virgin and thus manifested in flesh. (On 1 Timothy 3:16 by W. Kelly)
 He was as truly man as any; but His state was, as that of no other, characterized absolutely by the Spirit of God, from the beginning right through life and death, in uninterrupted energy of holiness and incorruption till He rose from the dead and took His seat on the right hand of the Majesty on high. (On 1 Timothy 3:16 by W. Kelly)
 He "appeared to angels." The Son of God was made visible to angels, not only on marked occasions as specified in scripture from His birth of woman till He ascended on high, but generally we may say through His incarnation. But is this all that the clause implies? May it not describe, what appears more characteristic, that, when He ceased to be seen among men on earth, not even the chosen witnesses beholding Him conversant with them more, He was an object of sight to. angels? (On 1 Timothy 3:16 by W. Kelly)

J. N. Darby Translation

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16
And confessedly the mystery of piety is great. Godm has been manifested in flesh, has been justified in the Spirit, has appeared toa angels, has been preached among the nations, has been believed on in the world, has been received up in glory.

JND Translation Notes

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m
I do not enter on the criticism of this text. It very likely should read "He who has," etc.
a
Or "has been seen of."

W. Kelly Translation

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16
aAnd confessedly great is the mystery of piety: he who was manifested in flesh, was justified in Spirit, appeared unto angels, was preached among Gentiles, was believed on in [the] world, was received up in glory.

WK Translation Notes

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a
He Who: (Dr. Scrivener, though with hesitation from his own first impression with that of others in the past, no longer (second Ed. 552-6) denies A to have read ὄς (with א C F G. etc, and almost all the ancient Vv.), rather than θεός "God," as in most copies followed by the Text. Rec.)... Some doubtless will cry out as if "He Who," as in the Revised Version, grievously displaces "God," as in the Authorized Version which follows editions formed on the more modern copies. But weigh well the better attested reading, and soon you may happily learn how much more exact is the relative in this connection, as it also really supposes the self-same truth in the background. For where would be even the sense of saying that Abram or Abraham, that David, Isaiah, or Daniel, or that any other human being, "was manifested in flesh"? An angelic creature so manifested would be revolting for the end in view, and could no more avail than a man. If only a man, no other way than "flesh" was open to him: the mightiest "hunter before the Lord," the subtlest wit, the most consummate orator or poet or warrior or statesman, "he also is flesh," no less the least born of woman.
Not so the one Mediator between God and men; for though He deigned to become man, He was intrinsically and eternally divine. (Exp. of the Tivo Epist. to Timothy, p.72-73)
He Who: Cod. Sin. (א) agrees with the great authorities which give ὄς "who" (or others, ὄ, "which") instead of θεός, "God." (Lect. Intro. to the Epist. of Paul, p. 385)
He Who: In the Revised Version they do not say "God," but "He Who." It matters practically little, though one would not say there is not a shade of difference. If we take the reading "He Who was manifested,” there is but one person that can answer to it, the Son of God, our Lord Jesus Christ. It could not be either the Father, nor yet the Holy Spirit of God. Without dogmatizing, we may say that the best authenticated reading is ὄς, that is, "He Who" (cf., John 1:1-3). If it be so taken, the person of the Son is implied; whereas if we read "God," this would look at the Godhead as such. But as the Son was God, and Christ the image of the invisible God, it is substantially true, no matter how it be taken, whether as in the Authorized or as in the Revised form. (Bible Treasury 20:331)
He Who: there is little doubt that the true reading is ὄς., He who, rather than θεός, though this be implied. B is wanting, but א A C F G, with some cursives and very ancient versions, support ὄς., as D and the Latins read ὄ, K L P and most cursives giving θεός. (Bible Treasury 14:30)
^ Spirit: It is well known that some have thought that ἐν πν. (in Spirit) here does not refer to the Holy Spirit but to the spiritual principle in our Lord as a man. Now admitting that there was this spirit in Him and that σάρξ ("flesh") does not express it, anyone subject to scripture may soon satisfy himself that the phrase here employed is not proper to convey any such thought, which would require the article, as in Matt. 5:3; 26:41; 27:50; Mark 2:8; 8:12; 14:38; Luke 10:21 (in the true text); John 11:33; 13:21; 19:30; Acts (18:5); 19:21; 20:22, et al. These may suffice to prove that where one's own spirit is meant, the article is the correct form of expression. On the other hand, proof is no less abundant that πν. with or without such prepositions as ἐκ, ἐν, διά, κατά, does express as regularly the state or power of the Holy Spirit characterizing men, in contrast with mere nature, often of course with ἀγ. which I do not cite, but also without; as Matt. 22:28; 12:43; John 3:5; 4:23,24; Rom. 8:4,9,13; 1 Cor. 2:4,13; 7:40;.12:13; 2 Cor. 3:18; Gal. 3:3; 4:29; 5:5,16,18,25(twice); et al. The real difficulty might rather be when the intent is to present the Spirit objectively, which requires the insertion of the article, as in Matt. 4:1; 12:31; Mark 1:10,12; Luke 2:27 where grammatically Simeon's spirit only might be meant, but we know from the context, as in the other cases very clearly, that the Holy Spirit is the thought. (Exp. of the Two Epist. to Timothy, p.74)