The Meaning of Titus 1:1 Explained

Titus 1:1

KJV: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;

YLT: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of the choice ones of God, and an acknowledging of truth that is according to piety,

Darby: Paul, bondman of God, and apostle of Jesus Christ according to the faith of God's elect, and knowledge of the truth which is according to piety;

ASV: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness,

KJV Reverse Interlinear

Paul,  a servant  of God,  and  an apostle  of Jesus  Christ,  according to  the faith  of God's  elect,  and  the acknowledging  of the truth  which  is after  godliness; 

What does Titus 1:1 Mean?

Verse Meaning

Paul introduced himself as a bond-servant (Greek doulos, lit. slave) of God, and an apostle of Jesus Christ. Then he explained the ministries each of these titles represented. Paul usually commented on the source of his apostleship, but here he wrote of its purpose.
"Undoubtedly the background for the concept of being the Lord"s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isaiah 43:10), but was especially associated with famous OT personalities, including such great men as Moses ( Joshua 14:7), David ( Psalm 89:3; cf. 2 Samuel 7:5; 2 Samuel 7:8) and Elijah ( 2 Kings 10:10); all these man were "servants (or slaves) of the Lord"" [1]
God"s bond-servant brings God"s elect to saving faith in Christ. Christ"s apostle brings the saints into the knowledge of God"s truth that He has designed to produce godly living.
"The doctrine of divine election firmly establishes the believer"s eternal security. God has not left the believer"s assurance of salvation captive to changing feelings or faltering faith. Rather, the faithfulness of God demonstrated in his divine election secures the believer"s salvation in the will and purposes of God himself." [2]
"Although surrounded with mystery, the biblical teaching on election is for believers and is intended as a practical truth. It assures faithful, struggling believers that their salvation is all of God from beginning to end." [3]

Context Summary

Titus 1:1-9 - Appoint Fit Men Over The Churches
God's elect are known by their faith, and wherever they hear the voice of truth, which makes for godliness, they recognize and acknowledge it. They are also inspired by a great hope, and that hope cannot be disappointed, because it is founded on the promise and oath of the God who cannot lie, Hebrews 6:19. God's promise for us has been in His heart from all eternity, but it was hidden until the gospel was proclaimed in the power of the Holy Spirit. The germ-thought of eternity has been realized in Jesus and is unfolded in the gospel. Note the frequent recurrence in this Epistle of the phrase, God our Savior.
The ordering of these early churches was very important. The presiding officers must be godly and consistent men, and able to commend the gospel by their lives. These natural traits of a holy man should be pondered and appropriated by us all; and we must all hold fast to the Word of God, which has been found trustworthy by countless myriads. Many are the seducing voices in the present day that counsel slackening faith and relaxing grasp.
"If all the wiles that men devise beset our faith with treacherous art,
We'll call them vanity and lies, and bind the gospel to our heart." [source]

Chapter Summary: Titus 1

1  Paul greets Titus, who was left to finish the work in Crete
6  How those chosen as ministers ought to be qualified
11  The mouths of evil teachers to be stopped;
12  and what manner of men they be

Greek Commentary for Titus 1:1

According to the faith of God‘s elect [κατα πιστιν εκλεκτων τεου]
Here κατα — kata expresses the aim of Paul‘s apostleship, not the standard by which he was chosen as in Philemon 3:14; a classic idiom, repeated here with επιγνωσιν ευσεβειαν επιταγην — epignōsinεπιγνωσιν — eusebeianτης κατ ευσεβειαν — epitagēn “with a view to” in each case. For “God‘s elect” see note on Romans 8:33; Colossians 3:12. [source]
The knowledge [epignōsin)]
“Full knowledge,” one of Paul‘s favourite words. For the phrase see note on 1 Timothy 2:4. Which is according to godliness (tēs kat' eusebeian). “The (truth) with a view to godliness.” The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal. [source]
Which is according to godliness [tēs kat' eusebeian)]
“The (truth) with a view to godliness.” The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal. [source]
An apostle - according to the faith of God's elect, etc. []
The norm of the apostolate in each of the three Epistles is unique, and not Pauline. In 1Timothy, according to the commandment of God: in 2Timothy, according to the promise of life in Christ Jesus. Κατὰ accordingto, not for the faith, but corresponding to the norm or standard of faith which is set for God's elect. [source]
And acknowledging of the truth [καὶ ἐπίγνωσιν ἀληθείας]
For acknowledging rend. knowledge. For the phrase, see on 1 Timothy 2:4. Governed, like πίστιν faithby κατὰ . The writer is an apostle according to the faith of God's elect, and according to the truth which is contained in the faith, as that truth is intelligently apprehended and held. [source]
Which is after godliness [τῆς κατ ' εὐσέβειαν]
Or according to godliness. Comp. 1 Timothy 6:3. This addition describes the peculiar and essential character of the truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on 1 Timothy 1:10. [source]

Reverse Greek Commentary Search for Titus 1:1

Mark 9:19 Faithless [ἄπιστος]
Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and such is Tyndale's translation. Wyc., out of belief. Unbelieving would be better here. The Rev. retains this rendering of the A. V. at 1 Corinthians 7:14, 1 Corinthians 7:15; Titus 1:15; Revelation 21:8, and elsewhere. [source]
Mark 1:25 Hold thy peace [πιμωτητι]
First aorist passive imperative of πιμοω — phimoō “Be quiet,” Moffatt translates it. But it is a more vigorous word, “Be muzzled” like an ox. So literally in Deuteronomy 25:4, 1 Corinthians 9:9; 1 Timothy 5:18. It is common in Josephus, Lucian, and the lxx. See Matthew 22:12, Matthew 22:34. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Vincent suggests “gagged,” but that is more the idea of επιστομαζειν — epistomazein in Titus 1:11, to stop the mouth. [source]
Luke 5:31 They that are whole [οἱ ὑγιαίνοντες]
Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
John 3:20 Lest his works should be reproved [ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER-
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[source]

Acts 17:28 As certain even of your own poets [hōs kai tines tōn kath' humās poiētōn)]
“As also some of the poets among you.” Aratus of Soli in Cilicia (ab. b.c. 270) has these very words in his Ta Phainomena and Cleanthes, Stoic philosopher (300-220 b.c.) in his Hymn to Zeus has Ek sou gar genos esōmen In 1 Corinthians 15:32 Paul quotes from Menander and in Titus 1:12 from Epimenides. J. Rendel Harris claims that he finds allusions in Paul‘s Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God. [source]
Acts 3:13 His servant Jesus [τον παιδα Ιησουν]
This phrase occurs in Isaiah 42:1; Isaiah 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Exodus 3:6; Exodus 35:30. The lxx translated the Hebrew παις — ebhedh by παις τεου — pais the servant of Jehovah being a Messianic designation. But the phrase “servant of God” Paul terms himself Παις — doulos theou (Titus 1:1). υιος — Pais is just child (boy or girl), and it was also used of a slave (Matthew 8:6, Matthew 8:8, Matthew 8:13). But it is not here παις — huios (son) that Peter uses, but ον υμεις μεν παρεδωκατε — pais Luke quotes Peter as using it again in this Messianic sense in Acts 3:26; Acts 4:27, Acts 4:30. [source]
Romans 7:23 The law of my mind [τῷ νόμῳ τοῦ νοός μου]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER-
-DIVIDER-
He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER-
-DIVIDER-
Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER-
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It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]

Romans 11:22 Goodness and severity [χρηστότητα καὶ ἀποτομίαν]
For goodness, see on Romans 3:12. Ἁποτομία severityonly here in the New Testament. The kindred adverb, ἀποτόμως sharplyoccurs 2 Corinthians 13:10; Titus 1:13. From ἀποτέμνω tocut off. Hence that which is abrupt, sharp. [source]
Romans 1:1 A servant [δοῦλος]
Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Romans 3:19 That every mouth may be stopped [ινα παν στομα πραγηι]
Purpose clause with ινα — hina and second aorist passive subjunctive of πρασσω — phrassō old verb to fence in, to block up. See note on 2 Corinthians 11:10. Stopping mouths is a difficult business. See note on Titus 1:11 where Paul uses επιστομιζειν — epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (τοις εν τωι νομωι — tois en tōi nomōi), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Romans 1:18-32. [source]
1 Corinthians 15:32 I have fought with beasts [ἐθηριομάχησα]
Only here in the New Testament. Figuratively. Paul, as a Roman citizen, would not have been set to fight with beasts in the arena; and such an incident would not have been likely to be passed over by Luke in the Acts. Compare similar metaphors in 1 Corinthians 4:9, 2 Timothy 4:17; Titus 1:12; Psalm 22:12, Psalm 22:13, Psalm 22:20, Psalm 22:21. Some, however, think it is to be taken literally. They refer to the presence at Ephesus of the Asiarchs (Acts 19:31), who had charge of the public games, as indicating that the tumult took place at the season of the celebration of the games in honor of Diana; to the fact that the young men at Ephesus were famous for their bull-fights; and to the words at Ephesus as indicating a particular incident. On the assumption that he speaks figuratively, the natural reference is to his experience with the ferocious mob at Ephesus. There was a legend that Paul was thrown, first of all, to a lion; then to other beasts, but was left untouched by them all. In the Epistle of Ignatius to the Romans occur these words: “From Syria even unto Rome, I fight with beasts, both by land and sea, both night and day, being bound to ten leopards. I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse” (5). Compare Epistle to Tralles, 10: “Why do I pray that I may fight with wild beasts?” So in the Epistle to Smyrna he says: “I would put you on your guard against these monsters in human shape ” ( θηρίων τῶν ἀνθρωπομόρφων ); and in the Antiochene “Acts of Martyrdom” it is said: “He (Ignatius) was seized by a beastly soldiery, to be led away to Rome as a prey for carnivorous beasts” (ii.). [source]
1 Corinthians 9:27 And bring it into bondage [και δουλαγωγω]
Late compound verb from δουλαγωγος — doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως — mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι — genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27 After that I have preached to others [αλλοις κηρχας]
First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27 I myself should be rejected [αυτος αδοκιμος γενωμαι]
Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
2 Corinthians 9:13 Your professed subjection [ὑποταγῇ τῆς ὁμολογίας ὑμῶν]
A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
2 Corinthians 13:10 That I may not when present deal sharply [ινα παρων αποτομως χρησωμαι]
Late adverb from αποτομος — apotomos curt, cut off. In N.T. only here and Titus 1:13. [source]
Galatians 6:3 Deceiveth [φρεναπατᾷ]
N.T.oolxx, oClass. See the noun φεναπάτης deceiver Titus 1:10. Denoting subjective deception; deception of the judgment. The simple ἀπατᾶν to deceive, Ephesians 5:6; 1 Timothy 2:14; James 1:26, and often in lxx. Lightfoot thinks the compound verb may possibly have been coined by Paul. [source]
Galatians 3:19 It was added because of transgressions [των παραβασεων χαριν προσετετη]
First aorist passive of προστιτημι — prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν — Charin is the adverbial accusative of χαρις — charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις — Parabasis from παραβαινω — parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα — achris an elthēi to sperma). Future time with αχρις αν — achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα — to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Philippians 1:21 To live is Christ [το ζηιν Χριστος]
No copula Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, Phlippians 3:7; Titus 1:11. To die (το αποτανειν — to apothanein second aorist active infinitive, single act) is to cash in both principal and interest and so to have more of Christ than when living. So Paul faces death with independence and calm courage. [source]
Philippians 1:21 Gain [κερδος]
Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, Phlippians 3:7; Titus 1:11. [source]
Colossians 3:12 As God‘s elect [ως εκλεκτοι του τεου]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος — klētos and εκλεκτος — eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου — splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα — chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην — tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα — prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη — tapeinophrosunē), long-suffering (μακροτυμιαν — makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

1 Timothy 6:5 Destitute of the truth [ἀπεστερημένων τῆς ἀληθείας]
Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 1 Corinthians 6:8; 1 Corinthians 7:5. The implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them. Comp. Romans 1:8. [source]
1 Timothy 6:5 Gain is godliness [πορισμὸν εἶναι τὴν εὐσέβειαν]
Wrong. Rend. that godliness is a way (or source ) of gain. Πορισμὸς , only here and 1 Timothy 6:6, is a gain-making business. See Wisd. 13:19; 14:2. They make religion a means of livelihood. Comp. Titus 1:11. [source]
1 Timothy 6:18 Willing to communicate [κοινωνικούς]
N.T.oolxx. See on fellowship, Acts 2:42, and comp. κοινωνεῖν topartake, 1 Timothy 5:22, and κοινός common Titus 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift. [source]
1 Timothy 5:20 Rebuke [ἔλεγχε]
Comp. 2 Timothy 4:2; Titus 1:9, Titus 1:13; Titus 2:15. See on reproved, John 3:20. [source]
1 Timothy 4:7 N.T.oolxx. From γραῦς an old woman , and εἶδος form Fables [μύθους]
See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
1 Timothy 4:7 Old wives' [γραωδεις]
N.T.oolxx. From γραῦς anold woman, and εἶδος formFables ( μύθους )See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
1 Timothy 4:2 Having their conscience seared with a hot iron [ἐν ὑποκρίσει ψευδολόγων]
Better, branded in their own conscience. With a hot iron is superfluous. The verb N.T.oolxx, oClass. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against their conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2 Timothy 3:5). The brand is not on their brow, but on their conscience. Comp. Titus 1:15; Titus 3:11. [source]
1 Timothy 3:9 In a pure conscience [ἐν καθαρᾷ συνειδήσει]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
1 Timothy 3:7 A good report [μαρτυριαν καλὴν]
Comp. Acts 6:3. Not only does καλός occur in the Pastorals nearly twice as many times as in Paul, but the usage is different. Out of 16 instances in Paul, there is but one in which καλός isnot used substantively (Romans 7:16), while in the Pastorals it is, almost without exception, used adjectively. Μαρτυρίαν , better testimony. Comp. Titus 1:13. Not in Paul, who uses μαρτύριον . [source]
1 Timothy 1:4 Fables [μύθοις]
Μῦθος , in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from λόγος ahistoric tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, οἱ λεγόμενοι μῦθοι περὶ τῶν ἐν Ἅΐδου whatare called myths concerning those in Hades. Only once in lxx, 2Peter href="/desk/?q=2pe+1:16&sr=1">2 Peter 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that μῦθοι are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives. In 2 Timothy 4:4, the word is used absolutely, as here. [source]
1 Timothy 1:4 To give heed [προσεχειν]
With νουν — noun understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10.). Not in Paul‘s earlier Epistles. 1 Timothy 3:8; 1 Timothy 4:1, 1 Timothy 4:13; Titus 1:14. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 5:8 He hath denied the faith [την πιστιν ηρνηται]
Perfect middle indicative of old verb αρνεομαι — arneomai His act of impiety belies (Titus 1:16) his claim to the faith (Revelation 2:13). Worse than an unbeliever (απιστου χειρων — apistou cheirōn). Ablative case of απιστου — apistou after the comparative χειρων — cheirōn Who makes no profession of piety. [source]
1 Timothy 5:13 And busybodies [και περιεργοι]
Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 5:13 Things which they ought not [α μη δει]
“The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 6:3 The words of our Lord Jesus Christ [τοις του κυριου ημων Ιησου Χριστου]
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν — kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
1 Timothy 1:10 The sound doctrine [τῇ ὑγιαινούσῃ διδασκαλίᾳ]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
1 Timothy 6:3 According to godliness [κατα ευσεβειαν]
Promoting (designed for) godliness as in Titus 1:1. [source]
1 Timothy 1:4 To fables [μυτοις]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:9 Unruly [ανυποτακτοις]
Dative (like all these words) of the late verbal In N.T. only here, Titus 1:6, Titus 1:10; Hebrews 2:8. Ungodly (ασεβεσι — asebesi). See Romans 4:5; Romans 5:6. Sinners See Romans 3:7. Unholy (ανοσιοις — anosiois). Common word (α — a privative and οσιος — hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω — bainō to go, and βηλος — bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις — patrolōiais). Late form for common Attic πατραλωιαις — patralōiais (from πατηρ — patēr father, and αλοιαω — aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις — mētralōiais Only here in N.T. Manslayers (ανδραπονοις — andraphonois). Old compound (ανηρ — anēr man, πονος — phonos murder). Only here in N.T. [source]
1 Timothy 5:13 They learn to be idle [αργαι μαντανουσιν]
There is no ειναι — einai (to be) in the Greek. This very idiom without ειναι — einai after μαντανω — manthanō occurs in Plato and Dio Chrysostom, though unusual. Αργαι — Argai (idle) is old adjective See note on Matthew 20:3 and note on Titus 1:12. Going about (περιερχομεναι — perierchomenai). Present middle participle of περιερχομαι — perierchomai old compound verb. See note on Acts 19:13 of strollers. From house to house Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 5:13 From house to house [τας οικιας]
Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 6:3 Consenteth not [μη προσερχεται]
Also condition of first class with μη — mē instead of ου — ou Προσερχομαι — Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις — hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω — hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν — kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
2 Timothy 3:8 Reprobate [ἀδόκιμοι]
In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27. [source]
2 Timothy 3:12 Godly [εὐσεβῶς]
Only here and Titus 2:12. Comp. κατ ' εὐσέβειαν accordingto godliness, 1 Timothy 6:3; Titus 1:1; and ἐν πάσῃ εὐσεβείᾳ inall godliness, 1 Timothy 2:2. See also 1 Timothy 4:7; 1 Timothy 6:11, and on godliness, 1 Timothy 2:2. [source]
2 Timothy 2:24 The servant of the Lord [δοῦλον κυρίου]
The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:1; Galatians 1:10; Philemon 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalm 78:70. [source]
2 Timothy 2:21 Every good work []
The phrase in Paul, 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17. In Pastorals, 1 Timothy 5:10; 2 Timothy 3:17; Titus 1:16; Titus 3:1. [source]
2 Timothy 2:19 The Lord knoweth them that are his [ἔγνω κύριος τοὺς ὄντας αὐτοῦ]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
2 Timothy 1:6 Wherefore [δἰ ἣν αἰτίαν]
Lit. for which cause. Ἁιτία not in Paul. The phrase in 2 Timothy 1:12; Titus 1:13; also in Luke, Acts, and Hebrews. Paul's expression is διό or διὰ τοῦτο . [source]
2 Timothy 1:1 According to the promise of the life which is in Christ Jesus [κατ επαγγελιαν ζωης της εν Χριστωι Ιησου]
“With a view to the fulfilment of the promise.” See note on Titus 1:1 for this same use of κατα — kata For κατ επαγγελιαν — kat' epaggelian see Galatians 3:29. See 1 Timothy 4:8 for the phrase “promise of life.” Here or there “life that in Christ Jesus” includes the present as well as the future. [source]
2 Timothy 1:6 For the which cause [δι ην αιτιαν]
“For which cause,” stronger than διο — dio So in 2 Timothy 1:12; Titus 1:13. Only example of αιτια — aitia by Paul save in Acts 28:20. [source]
2 Timothy 1:15 Are turned away from me [απεστραπησαν με]
Second aorist passive (still transitive here with με — me) of αποστρεπω — apostrephō for which verb see note on Titus 1:14. For the accusative with these passive deponents see Robertson, Grammar, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (2 Timothy 4:16). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item. [source]
2 Timothy 2:10 For the elect‘s sake [δια τους εκλεκτους]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
2 Timothy 2:18 Have erred [ηστοχησαν]
“Missed the mark.” First aorist active indicative of αστοχεω — astocheō for which see note on 1 Timothy 1:6; 1 Timothy 6:21. That the resurrection is past already (αναστασιν ηδη γεγονεναι — anastasin ēdē gegonenai). Second perfect active infinitive of γινομαι — ginomai in indirect assertion after λεγοντες — legontes (saying) with the accusative of general reference (αναστασιν — anastasin). Overthrow See note on Titus 1:11. [source]
2 Timothy 2:18 Overthrow [ανατρεπουσιν]
See note on Titus 1:11. [source]
2 Timothy 3:6 That creep [οι ενδυνοντες]
Old and common verb (also ενδυω — enduō) either to put on (1 Thessalonians 5:8) or to enter (to slip in by insinuation, as here). See same idea in Judges 1:4 These stealthy “creepers” are pictured also in Titus 1:11. [source]
2 Timothy 3:8 Corrupted in mind [κατεπταρμενοι τον νουν]
Perfect passive participle of καταπτειρω — kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω — diaphtheirō The accusative νουν — noun is retained in the passive. Reprobate (αδοκιμοι — adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
2 Timothy 3:8 Reprobate [αδοκιμοι]
See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
2 Timothy 3:16 Inspired of God [τεοπνευστος]
“God-breathed.” Late word (Plutarch) here only in N.T. Perhaps in contrast to the commandments of men in Titus 1:14. Profitable (ωπελιμος — ōphelimos). See note on 1 Timothy 4:8. See Romans 15:4. Four examples of προς — pros (facing, with a view to, for): διδασκαλιαν — didaskalian teaching; ελεγμον — elegmon reproof, in lxx and here only in N.T.; επανορτωσιν — epanorthōsin correction, old word, from επανορτοω — epanorthoō to set up straight in addition, here only in N.T., with which compare επιδιορτοω — epidiorthoō in Titus 1:5; παιδειαν — paideian instruction, with which compare Ephesians 6:4. [source]
2 Timothy 3:8 Jannes and Jambres [Ιαννης και Ιαμβρης]
Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν — antestēsan). Second aorist active (intransitive) of αντιστημι — anthistēmi to stand against, “they stood against” (with dative Μωυσει — Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται — anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια — gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω — kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω — diaphtheirō The accusative νουν — noun is retained in the passive. Reprobate (αδοκιμοι — adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
Titus 1:6 That believe [πιστα]
Added to what is in 1 Timothy 3:4. “Believing children.” Not accused of riot (μη εν κατηγοριαι ασωτιας — mē en katēgoriāi asōtias). See note on 1 Timothy 5:19 for κατηγορια — katēgoria and Ephesians 5:18 for ασωτια — asōtia “Not in accusation of profligacy.” Unruly See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
Titus 1:6 Unruly [ανυποτακτα]
See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
Titus 2:1 Befit [πρεπει]
Old verb to be becoming, seemly. See note on 1 Timothy 2:10; Ephesians 5:3. With dative case διδασκαλιαι — didaskaliāi Sound (υγιαινουσηι — hugiainousēi). Healthful as in Titus 1:13; Titus 2:2; 1 Timothy 1:10, common word in the Pastorals. [source]
Titus 2:1 Sound [υγιαινουσηι]
Healthful as in Titus 1:13; Titus 2:2; 1 Timothy 1:10, common word in the Pastorals. [source]
Titus 1:14 Commandments of men [ἐντολαῖς ἀνθρώπων]
See on 1 Timothy 6:14. Comp. Colossians 2:22. Prescriptions concerning abstinence from meats, marriage, etc. The men are probably those of the circumcision, Titus 1:10. What they teach theoretically, by means of the myths, they bring to bear practically, by means of their precepts. [source]
Titus 1:15 All things are pure []
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14. [source]
Titus 1:2 In hope of eternal life [ἐπ ' ἐλπίδι ζωῆς αἰωνίου]
Const. with Apostle, Titus 1:1. Ἑπὶ restingupon. [source]
Titus 1:4 According to the common faith [κατὰ κοινὴν πίστιν]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
Titus 1:12 One of themselves [τις ἐξ αὐτῶν]
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23. [source]
Hebrews 11:7 Of the righteousness which is by faith [τῆς κατὰ πίστις δικαιοσύνης]
In the O.T. Noah is the first to receive the title of δίκαιος righteous Genesis 6:9; comp. Ezekiel 14:14, Ezekiel 14:20; Matthew href="/desk/?q=mt+9:29&sr=1">Matthew 9:29; Titus 1:1, Titus 1:4. Paul has δικαιοσύνη and δίκαιος fromor out of faith ( ἐκ πίστεως ), by faith ( διὰ πίστεως ), founded on faith ( ἐπὶ τῇ πίστει ), and of faith ( πίστεως ), none of which are found either in Hebrews or in the Pastorals. Κατὰ πίστιν signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Habakkuk href="/desk/?q=hab+2:4&sr=1">Habakkuk 2:4. See Hebrews 10:38. [source]
Hebrews 12:15 Looking carefully [επισκοπουντες]
Present active participle of επισκοπεω — episkopeō to have oversight, in N.T. only here and 1 Peter 5:2. Cf. επισχοπος — episcopos (bishop). Lest there be any man Negative purpose clause with ει — ei (present active subjunctive) omitted. Falleth short of Present active participle of υστερεω — hustereō (see Hebrews 4:1) agreeing with τις — tis Followed here by απο — apo and the ablative. Root of bitterness. Quoted from Deuteronomy 29:18. Vivid picture. Springing up Present active participle of πυω — phuō to sprout. Pictured here as a quick process. Also from Deuteronomy 29:18. Trouble Present active subjunctive (in final clause with μη τις — mē tis) of ενοχλεω — enochleō old verb to trouble with a crowd, to annoy. In N.T. only here and Luke 6:18. Be defiled First aorist passive subjunctive (in final clause with μη — mē) of μιανω — mianō old verb to dye, to stain, to defile as in Titus 1:15 (the conscience). The contagion of sin is terrible as any disease. [source]
James 3:2 To bridle the whole body also [χαλιναγωγησαι και ολον το σωμα]
See note on James 1:26 for this rare verb applied to the tongue Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω — epistomizō). [source]
James 1:1 Servant [δουλος]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου — kuriou Iēsou Christou). Here on a par with God (τεου — theou) and calls himself not αδελπος — adelphos (brother) of Jesus, but δουλος — doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος — kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους — Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος — Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις — tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 3:2 If not [ειου]
Condition of first class with ου — ou (not μη — mē) negativing the verb πταιει — ptaiei word In speech. The teacher uses his tongue constantly and so is in particular peril on this score.The same (ουτος — houtos). “This one” (not ο αυτος — ho autos the same).A perfect man “A perfect husband” also, for ανηρ — anēr is husband as well as man in distinction from woman The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα — chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν — glōssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω — epistomizō). [source]
James 3:2 A perfect man [τελειος ανηρ]
“A perfect husband” also, for ανηρ — anēr is husband as well as man in distinction from woman The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα — chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν — glōssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω — epistomizō). [source]
1 Peter 5:2 Not by constraint [μη αναγκαστως]
Negative μη — mē because of the imperative. Old adverb from verbal adjective αναγκαστος — anagkastos here alone in N.T.But willingly (αλλα εκουσιως — alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης — aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως — alla prothumōs). Old adverb from προτυμος — prothumos (Matthew 26:41), here only in N.T. [source]
1 Peter 5:2 Nor yet for filthy lucre [μηδε αισχροκερδως]
A compound adverb not found elsewhere, but the old adjective αισχροκερδης — aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως — alla prothumōs). Old adverb from προτυμος — prothumos (Matthew 26:41), here only in N.T. [source]
1 Peter 3:16 Having a good conscience [συνείδησιν ἔχοντες ἀγαθήν]
The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER-
-DIVIDER-
Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER-
-DIVIDER-
In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7, 1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]

1 Peter 5:2 Flock [ποιμνιον]
Old word, likewise from ποιμην — poimēn contraction of ποιμενιον — poimenion (Luke 12:32).Exercising the oversight (επισκοπουντες — episkopountes). Present active participle of επισκοπεω — episkopeō old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint Negative μη — mē because of the imperative. Old adverb from verbal adjective αναγκαστος — anagkastos here alone in N.T.But willingly (αλλα εκουσιως — alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης — aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως — alla prothumōs). Old adverb from προτυμος — prothumos (Matthew 26:41), here only in N.T. [source]
2 Peter 1:1 Simon Peter []
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]
2 Peter 2:10 Of defilement [μιασμου]
Old word (from μιαινω — miainō Titus 1:15), here only in N.T. [source]
2 Peter 1:1 Servant and apostle [δουλος και αποστολος]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν — tois lachousin). Dative plural articular participle second aorist active of λαγχανω — lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν — pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 2:10 After the flesh [οπισω σαρκος]
Hebraistic use of οπισω — opisō as with αμαρτιων — hamartiōn (sins) in Isaiah 65:2. Cf. Matthew 4:19; 1 Timothy 5:15.Of defilement (μιασμου — miasmou). Old word (from μιαινω — miainō Titus 1:15), here only in N.T.Despise dominion Κυριοτης — Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος — Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας — kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται — tolmētai). Old substantive (from τολμαω — tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος — autos and ηδομαι — hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες — doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω — Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες — blasphēmountes rather than the infinitive βλασπημειν — blasphēmein See Judges 1:8. Perhaps these dignities (δοχας — doxas) are angels (εςιλ — evil). [source]
1 John 4:3 Confesseth not [μη ομολογει]
Indefinite relative clause with the subjective negative μη — mē rather than the usual objective negative ου — ou (1 John 4:6). It is seen also in 2 Peter 1:9; Titus 1:11, a survival of the literary construction (Moulton, Prolegomena, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads solvit (λυει — luei) instead of μη ομολογει — mē homologei which means “separates Jesus,” apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also εν σαρκι εληλυτοτα — en sarki elēluthota repeated from preceding clause, but not A B Vg Cop. and not genuine. [source]
Jude 1:4 Ungodly men [ασεβεις]
Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες — metatithentes). Present active participle of μετατιτημι — metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα — charita) into “lasciviousness” (εις ασελγειαν — eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Our only Master and Lord [τον μονον δεσποτην και κυριον ημων]
For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Denying [αρνουμενοι]
So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:8 In their dreamings [ενυπνιαζομενοι]
Present middle participle of ενυπνιαζω — enupniazō to dream (from ενυπνιον — enupnion dream, Acts 2:17, from εν — en and υπνος — hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν — miainousin). Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought (ατετουσιν — athetousin). Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Jude 1:8 Defile [μιαινουσιν]
Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Jude 1:4 Set forth [προγεγραμμενοι]
Perfect passive participle of προγραπω — prographō to write of beforehand, for which verb see Galatians 3:1; Romans 15:4.Unto this condemnation (εις τουτο το κριμα — eis touto to krima). See 2 Peter 2:3 for κριμα — krima and εκπαλαι — ekpalai Παλαι — Palai here apparently alludes to Judges 1:14, Judges 1:15 (Enoch).Ungodly men Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες — metatithentes). Present active participle of μετατιτημι — metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα — charita) into “lasciviousness” (εις ασελγειαν — eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:8 In like manner [ομοιως]
Like the cities of the plain.These also (και ουτοι — kai houtoi). The false teachers of Judges 1:4.In their dreamings Present middle participle of ενυπνιαζω — enupniazō to dream (from ενυπνιον — enupnion dream, Acts 2:17, from εν — en and υπνος — hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν — miainousin). Present active indicative of μιναινω — minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου — miasmou at nought (ατετουσιν — athetousin). Present active indicative of ατετεω — atheteō to annul. Both κυριοτης — kuriotēs (dominion) and δοχαι — doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Revelation 21:8 For the fearful [τοις δειλοις]
Old word (from δειδω — deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις — apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος — ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Abominable [εβδελυγμενοις]
Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]

What do the individual words in Titus 1:1 mean?

Paul a servant of God an apostle now of Jesus Christ according to [the] faith of [the] elect and knowledge of [the] truth which [is] according to godliness
Παῦλος δοῦλος Θεοῦ ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν

Παῦλος  Paul 
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
δοῦλος  a  servant 
Parse: Noun, Nominative Masculine Singular
Root: δοῦλοσ1 
Sense: a slave, bondman, man of servile condition.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἀπόστολος  an  apostle 
Parse: Noun, Nominative Masculine Singular
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
πίστιν  [the]  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
ἐκλεκτῶν  of  [the]  elect 
Parse: Adjective, Genitive Masculine Plural
Root: ἐκλεκτός  
Sense: picked out, chosen.
ἐπίγνωσιν  knowledge 
Parse: Noun, Accusative Feminine Singular
Root: ἐπίγνωσις  
Sense: precise and correct knowledge.
ἀληθείας  of  [the]  truth 
Parse: Noun, Genitive Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
τῆς  which  [is] 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
κατ’  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
εὐσέβειαν  godliness 
Parse: Noun, Accusative Feminine Singular
Root: εὐσέβεια  
Sense: reverence, respect.