80 Jerome H. Neyrey Hellenistic expression, we have seen, emerges in the philosophical refinement of the concept of god. But there is no question that the infinity of God expressed by the doxologies speaks to God’s uniqueness, for no one else can boast of such timelessness. God is the only one who by virtue of God’s person will continue to exist forever. b) The Doxology in 1 Tim 6,15-16 This second doxology contains an elaborate structure and a rich series of names, titles and predicates, which deserve extended comment. (1) Makavrio". Kelly argues that this attribute of God is “common in Hellenistic Judaism” (68); Hauck rightly notes that “God is not called makario" in the Bible”, with the exception of 1 Tim 1,11 and 6,15, the v texts under discussion here (69). Moreover since we saw in the Greek Orphic hymns that most of the gods there were acclaimed “blessed”, we find considerable evidence which indicates that makavrio" was a common attribute of Greco-Roman gods and now of the Christian God. “Blessedness” constitutes a recurring theme in Philo’s discussion of God. For example, But the nature of God is without grief (a[lupo") or fear (a[fobo"), and wholly exempt (ajmevtoco") from passion of any kind, and alone (movnh) partakes of perfect happiness (makariovthto" pantelou'") and bliss” (Abr. 202). This and many more statements found in Philo derive from a philosophical tradition which talked about God in negative predicates and acclaimed God’s unique blessedness (70). Moreover, Epicureans argued that god must be both makavrio" and a[fqarto": “A blessed (makarion) and eternal (a[fqarton) being has no trouble himself and v brings no trouble upon other beings” (71). Uniqueness is contained in the attribute “blessed”, in that it distinguishes god from mortals who (68) J.N.D. KELLY, A Commentary on the Pastoral Epistles (New York 1963) 46. (69) F. HAUCK, “makavrio"”, TDNT IV, 363. (70) For example, “Separate, my soul, all that is created, mortal, mutable, profane from thy conception of God the uncreated (ajgenhvtou), unchangeable (ajtrevptou), the immortal (ajfqavrtou), the holy and solely blessed (movnou makariou)” (Sacr. 101); see also Sacr. 95; Somn. 1.95; Sp. Leg. 1.329. v (71) See also Cicero, Nature of the Gods 1.45-49, 68, 85, 106-107; 3.3. Yet P.H. TOWNER (1 and 2 Timothy and Titus [Downers Grove, IL 1994] 146) asserts that “blessed ... only” comes out of intertestamental Judaism.