This doxology to God is an appropriate ending of this section, which begins with thanksgiving to Christ. A similar doxology appears in 6.15-16. These two doxologies are in fact different from other doxologies in the New Testament letters, in that the focus is on how God is completely beyond our human limitations. This has led scholars to the conclusion that these two doxologies reflect the liturgy both in Jewish synagogues and in Christian churches that consist primarily of non-Jews and are located in Greek-speaking regions. They are therefore greatly influenced by Greek concepts of God. Many of the terms used for God that occur in this verse are found in the Greek writings of Jews who lived immediately before the New Testament era. It is evident then that this is another case where Greek culture has influenced the theological and liturgical language of the worshiping community.

To the … be in some languages will be translated as “May the King … receive.” King of ages is perhaps suggested by “eternal life” at the end of verse 16, since in Greek “ages” and “eternal” translate the same word; in fact of ages is equivalent to “eternal” (so Good News Translation and others). King as a title for God characterizes him as one who rules and has authority. This description of God appears only here and in Rev 15.3 in the whole New Testament; it is, however, used in the book of Tobit, which is one of the Greek writings immediately before the New Testament era and is included in what is now known as the Deuterocanon or Apocrypha (see Tobit 13.6, 10). In languages where the concept of King is difficult to express, the translation may say “the great (or, high) chief,” “the great one,” or in certain languages, “the fat (or, large) one.” King of ages may then be expressed, for example, as “the great chief who rules forever.”

Immortal as an attribute of God is found here and in Rom 1.23, but nowhere else in the New Testament; it is, however, found in the writings of Philo, a Jewish Greek scholar who was born about 15 B.C. and died about 50 A.D. The term itself carries the idea of being unaffected by the power of death and decay, hence “undying” (Jerusalem Bible). Invisible is also used for God in Col 1.15 and perhaps in Heb 11.27, and nowhere else in the whole New Testament, although the word itself appears in other contexts. But once again, invisible as an attribute of God is also found in the writings of Philo; in addition it is also used by the Jewish historian Josephus, who was born in 37 A.D. and died about 100 A.D. (Josephus). The idea of God being hidden from human sight is of course prevalent in the Old Testament, although the reason for this is not that God by nature is invisible, but that he is so holy that no human being can see him and live. In Col 1.15 the God who cannot be seen is now seen through Jesus Christ, who is the visible image of God; in fact the New Testament teaches it is Jesus Christ who has made God known, not in a physical way, of course, but in terms of God’s qualities and attributes. Immortal and invisible may be expressed as “the one who never dies and cannot be seen” or “… and we cannot see him.” The first part of the verse may then be translated as “We ask that the King (or, great chief) who lives forever without dying, and cannot be seen….”

The idea of God as the only God is prevalent in the Old Testament. Israel as a nation was distinguished from other nations in that it worshiped only one God (Yahweh), whereas the other nations worshiped many gods. In the beginning of their history, the Israelites were summoned to be loyal to their one God and were strictly forbidden to worship other gods. Later on, however, this one God that the Israelites worshiped was proclaimed as the one true and only God, not only of Israel but of the whole universe.

Honor and glory are found together in many New Testament passages; in five instances they are ascribed to Jesus Christ (for example, Heb 2.9), in four cases to God, in one case to both God and Jesus (Rev 5.13), and in one case to human beings. In the present context these terms are synonymous, with honor having the meaning of showing reverential respect to God, and glory having the meaning of “praise,” that is, saying good things about God and declaring how great he is. In some languages be honor and glory will be expressed as “may people praise you and say that you are great (or, wonderful),” or even “may people praise you, saying ‘You are wonderful.’ ” In ritual language like this the individual words do not retain their precise meanings but, along with the other words in the formula, give a total effect. Translators need to express this formula in a way that is natural in the receptor language.

For ever and ever is literally “into the ages of the ages,” which is an emphatic way of saying “eternally.” Amen is a transliteration of the Hebrew word meaning “may it be so” or “it is sure” and is used at the end of Jewish prayers, especially in the synagogues, to affirm that the prayer of one person is the prayer of all. This practice of ending the prayers with Amen was soon adopted by the early Christian communities; the word in fact concludes many of the doxologies found in the New Testament (for example, Gal 1.5; Rom 16.27).

Alternative translation models for this verse are:
• May the only God who is King (or, great chief) and who rules forever without dying, and cannot be seen, have people praise him for ever and ever saying, “You are wonderful (or, great). Amen!”

Or:
• May people praise the King who rules forever and does not die. He cannot be seen and is the only God. May they praise him for ever and ever….

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .