The Meaning of Titus 1:4 Explained

Titus 1:4

KJV: To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

YLT: to Titus -- true child according to a common faith: Grace, kindness, peace, from God the Father, and the Lord Jesus Christ our Saviour!

Darby: to Titus, my own child according to the faith common to us: Grace and peace from God the Father, and Christ Jesus our Saviour.

ASV: to Titus, my true child after a common faith: Grace and peace from God the Father and Christ Jesus our Saviour.

KJV Reverse Interlinear

To Titus,  [mine] own  son  after  the common  faith:  Grace,  mercy,  [and] peace,  from  God  the Father  and  the Lord  Jesus  Christ  our  Saviour. 

What does Titus 1:4 Mean?

Study Notes

Saviour
.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Titus 3:5-8 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Philippians 2:13 .

Verse Meaning

There is not enough information in the New Testament to clarify the sense in which Titus , like Timothy, was Paul"s "true child" (Gr. gnesio tekno) in the faith. Perhaps Paul had led him to Christ. [1] But the apostle had definitely taken him under his wing as a protg. Paul made it clear to all readers that he regarded Titus , an uncircumcised Gentile, and himself, a Jew, as sharing the same faith.
Note the testimony to the deity of Christ that Paul gave by referring to both Christ Jesus and God the Father as "our Savior" ( Titus 1:3-4).
"Here alone he [2] calls Christ soter, "Savior," rather than kurios, "Lord." It is as if he anticipates the two crucial theological arguments that undergird his ethical exhortations in chapters2,3 , in both of which Christ as Savior is at the center ( Titus 2:13; Titus 3:6) as the one through whom God"s grace has come to save us and to instruct and enable us in living godly ( Titus 2:11 ff.) and peaceful ( Titus 3:1 ff.) lives." [3]
"But both colliding and resonating with this story line was the religious-political discourse of Imperial Rome. At this point in time, the emperor freely took the title "savior" to himself. A Savior Christology, such as Paul constructs powerfully in this letter, would surely also level a subversive blow at this claim (cf. on 1 Timothy 6:14)." [4]
"This theologically rich introduction to the Epistle to Titus moves in scope from Paul"s reflections on the sovereignty of God in human salvation to Paul"s role in achieving God"s purposes." [2]
"Although this theology is common in salutations, ... it addresses specific issues in Crete, where Titus was dealing with a Jewish influence that most likely downplayed Christ (cf. Titus 1:10)." [6]

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 1:4

My true child [γνησιωι τεκνωι]
See note on 1 Timothy 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke‘s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4.; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). [source]
After a common faith [κατα κοινην πιστιν]
Here κατα — kata does mean standard, not aim, but it is a faith Κοινος — Koinéos does not here have the notion of unclean as in Acts 10:14; Acts 11:8. [source]
Own [γνησίῳ]
See on 1 Timothy 1:2. [source]
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]

Reverse Greek Commentary Search for Titus 1:4

John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 We have heard [ακηκοαμεν]
Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 For ourselves [αυτοι]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 The Saviour of the world [ο σωτηρ του κοσμου]
See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Acts 10:14 For I have never eaten anything [hoti oudepote ephagon pan)]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Acts 10:14 Common and unclean [Koinon kai akatharton)]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Philippians 2:20 Naturally [ψνησίως]
Rev., truly. The adverb only here in the New Testament. The kindred adjective γνήσιος trueown, occurs 1 Timothy 1:2; Titus 1:4; 2 Corinthians 8:8(see note). [source]
1 Timothy 1:2 My own son in the faith [γνησίῳ τέκνῳ ἐν πίστει]
More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱός ἐν πίστει does not occur in N.T. Ἑν πίστει or τῇ πίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῇν tolive, εἶναι tobe, στήκειν tostand, βεβαιοῦσθαι tobe established. For γνήσιος truesee 2 Corinthians 8:8; Philemon 2:20; Philemon 4:3. It means natural by birth-relation, therefore true or genuine. [source]
1 Timothy 1:1 Our Savior [σωτῆρος ἡμῶν]
Comp. Luke 1:47; Judges 1:25. oP. Six times in the Pastorals. Used of both God and Christ (see Titus 1:3, Titus 1:4; Titus 2:10, Titus 2:13; Titus 3:4, Titus 3:6). The saving of men appears as God's direct will and act, 1 Timothy 2:4; Titus 3:5; 2 Timothy 1:9as Christ's work, 1 Timothy 1:15, comp. 2 Timothy 2:10. In lxx σωτὴρ occurs twenty times, and in all but two instances, of God. [source]
1 Timothy 1:2 True [γνησιωι]
Legitimate, not spurious. Old word from γινομαι — ginomai but Pauline only in N.T. (Philemon 4:3; 2 Corinthians 8:8; Titus 1:4). In Philemon 2:20 the adverb γνησιως — gnēsiōs occurs and of Timothy again. [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]
2 Timothy 1:2 Dearly beloved [ἀγαπητῷ]
Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2, Timothy is addressed as γνήσιος , and Titus in Titus 1:4. [source]
Titus 1:3 In the message [εν κηρυγματι]
See note on 1 Corinthians 1:21; 1 Corinthians 2:4 for this word, the human proclamation (preaching) of God‘s word. Wherewith I was intrusted (ο επιστευτην — ho episteuthēn). Accusative relative ο — ho retained with the first aorist passive indicative of πιστευω — pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. Of God our Saviour In Titus 1:4 he applies the words “του σωτηρος ημων — tou sōtēros hēmōn ” to Christ. In Titus 2:13 he applies both τεου — theou and σωτηρος — sōtēros to Christ. [source]
Titus 1:3 Of God our Saviour [του σωτηρος ημων τεου]
In Titus 1:4 he applies the words “του σωτηρος ημων — tou sōtēros hēmōn ” to Christ. In Titus 2:13 he applies both τεου — theou and σωτηρος — sōtēros to Christ. [source]
Titus 1:4 My true child [γνησιωι τεκνωι]
See note on 1 Timothy 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke‘s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4.; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). [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 10:29 Hath counted an unholy thing [κοινὸν ἡγησάμενος]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
1 John 4:14 The Savior of the world []
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
Jude 1:3 Of our common salvation [περι της κοινης ημων σωτηριας]
See this use of κοινος — koinos (common to all) in Titus 1:4 with πιστις — pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν — isotimon pistin which see. [source]
Jude 1:3 All diligence [πασαν σπουδην]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας — peri tēs koinēs hēmōn sōtērias). See this use of κοινος — koinos (common to all) in Titus 1:4 with πιστις — pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν — isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται — epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι — epi) striving to the already strong αγωνιζεσται — agōnizesthai (αγων — agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα — agōnizou ton kalon agōna the faith (τηιπιστει — tēi- απαχ παραδοτεισηι — pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
Revelation 7:10 Salvation [η σωτηρια]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Revelation 21:27 Anything unclean [παν κοινον]
Common use of παν — pān with negative like ουδεν — ouden and the use of κοινος — koinos for defiled or profane as in Mark 7:2; Acts 10:14, not just what is common to all (Titus 1:4).Or he that (και ο — kai ho). “And he that.”Maketh an abomination and a lie Like Babylon (Revelation 17:4 which see for βδελυγμα — bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.But only they which are written (ει μη οι γεγραμμενοι — ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]
Revelation 7:10 With a great voice [πωνηι μεγαληι]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]

What do the individual words in Titus 1:4 mean?

To Titus [my] true child according to [our] common faith Grace and peace from God [the] Father Christ Jesus the Savior of us
Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν Χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς Χριστοῦ Ἰησοῦ τοῦ Σωτῆρος ἡμῶν

Τίτῳ  To  Titus 
Parse: Noun, Dative Masculine Singular
Root: Τίτος  
Sense: a Gentile Christian an Paul’s companion in some of his journeys.
γνησίῳ  [my]  true 
Parse: Adjective, Dative Neuter Singular
Root: γνήσιος  
Sense: legitimately born, not spurious.
τέκνῳ  child 
Parse: Noun, Dative Neuter Singular
Root: τέκνον  
Sense: offspring, children.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
κοινὴν  [our]  common 
Parse: Adjective, Accusative Feminine Singular
Root: κοινός  
Sense: common.
πίστιν  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.
Χάρις  Grace 
Parse: Noun, Nominative Feminine Singular
Root: χάρις  
Sense: grace.
εἰρήνη  peace 
Parse: Noun, Nominative Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Πατρὸς  [the]  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Σωτῆρος  Savior 
Parse: Noun, Genitive Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.