KJV: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
YLT: if any one is blameless, of one wife a husband, having children stedfast, not under accusation of riotous living or insubordinate --
Darby: if any one be free from all charge against him, husband of one wife, having believing children not accused of excess or unruly.
ASV: if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly.
| τίς | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἀνέγκλητος | blameless |
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Parse: Adjective, Nominative Masculine Singular Root: ἀνέγκλητος Sense: that cannot be called into to account, unreproveable, unaccused, blameless. |
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| μιᾶς | of one |
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Parse: Adjective, Genitive Feminine Singular Root: εἷς Sense: one. |
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| γυναικὸς | wife |
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Parse: Noun, Genitive Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| ἀνήρ | [the] husband |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| τέκνα | children |
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Parse: Noun, Accusative Neuter Plural Root: τέκνον Sense: offspring, children. |
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| πιστά | believing |
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Parse: Adjective, Accusative Neuter Plural Root: πιστός Sense: trusty, faithful. |
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| ἐν | under |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| κατηγορίᾳ | accusation |
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Parse: Noun, Dative Feminine Singular Root: κατηγορία Sense: accusation, charge. |
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| ἀσωτίας | of debauchery |
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Parse: Noun, Genitive Feminine Singular Root: ἀσωτία Sense: an abandoned, dissolute life. |
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| ἀνυπότακτα | insubordinate |
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Parse: Adjective, Accusative Neuter Plural Root: ἀνυπότακτος Sense: not made subject, unsubjected. |
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Greek Commentary for Titus 1:6
In a condition of first class. Used in 1 Timothy 3:10 of deacons which see. [source]
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]
See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” [source]
See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
Better, believing children; or, as Rev., children that believe. Comp. 1 Timothy 3:4. [source]
Lit. not in accusation of profligacy. For κατηγορία see on 1 Timothy 5:19. Ἁσωτία , lit. unsavingness; hence, dissoluteness, profligacy. Comp. Luke 15:13, of the prodigal son, who lived unsavingly ( ἀσώτως ). Only here, Ephesians 5:18, and 1 Peter 4:4(note). [source]
Reverse Greek Commentary Search for Titus 1:6
Lit., living unsavingly. Only here in New Testament. The kindred noun, ἀσωτία , is rendered by the Rev., in all the three passages where it occurs, riot (Ephesians 5:18; Titus 1:6; 1 Peter 4:4). See note on the last passage. [source]
Note both εχ ex and εχω exō (went out outside), since the Sanhedrin would not come into Pilate‘s palace. Apparently on a gallery over the pavement in front of the palace (John 19:13). Accusation Old word for formal charge, in N.T. only here, 1 Timothy 5:19; Titus 1:6. Against this man Objective genitive after κατηγοριαν katēgorian A proper legal inquiry. [source]
Relative attracted to the case of the antecedent λογωι logōi (word). Past perfect indicative of ειπον eipon They brought him on his way (προεπεμπον αυτον proepempon auton). Imperfect active of προπεμπω propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Imperfect active of προπεμπω propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Old word from ασωτος asōtos (adverb ασωτως asōtōs in Luke 15:13), in N.T. only here, Titus 1:6; 1 Peter 4:4. But be filled with the Spirit (αλλα πληρουστε εν πνευματι alla plērousthe en pneumati). In contrast to a state of intoxication with wine. [source]
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]
Rather, unaccused: if no charge be preferred against them. In Paul, 1 Corinthians 1:8; Colossians 1:22. Comp. Titus 1:6, Titus 1:7. It is a judicial term. The participle ὄντες signifies provided they are. [source]
Widows on this list must not be married a second time. This interpretation is not so clear for 1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6. [source]
Present middle imperative with μη mē (prohibition) of παραδεχομαι paradechomai to receive, to entertain. Old verb. See Acts 22:18. Accusation (κατηγοριαν katēgorian). Old word (from κατηγορος katēgoros). In N.T. only here, Titus 1:6; John 18:29 in critical text. Except For this double construction see note on 1 Corinthians 14:5; 1 Corinthians 15:2. At the mouth of (επι epi). Idiomatic use of επι epi (upon the basis of) as in 2 Corinthians 13:1. [source]
Old word (from κατηγορος katēgoros). In N.T. only here, Titus 1:6; John 18:29 in critical text. [source]
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]
From ἀ , not, and σώζω , to same. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it takes the sense of dissoluteness profligacy. In Luke 15:13, the kindred adverb ἀσώτως , is used. The prodigal is described as scattering his substance, to which is added, living wastefully ( ζῶν ἀσώτως )Compare Ephesians 5:18; Titus 1:6. [source]