KJV: Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
YLT: not purloining, but showing all good stedfastness, that the teaching of God our Saviour they may adorn in all things.
Darby: not robbing their masters, but shewing all good fidelity, that they may adorn the teaching which is of our Saviour God in all things.
ASV: not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
νοσφιζομένους | pilfering |
Parse: Verb, Present Participle Middle, Accusative Masculine Plural Root: νοσφίζω Sense: to set apart, separate, divide. |
|
πίστιν | fidelity |
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. |
|
ἐνδεικνυμένους | showing |
Parse: Verb, Present Participle Middle, Accusative Masculine Plural Root: ἐνδείκνυμι Sense: to point out. |
|
ἀγαθήν | good |
Parse: Adjective, Accusative Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
|
ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
διδασκαλίαν | doctrine |
Parse: Noun, Accusative Feminine Singular Root: διδασκαλία Sense: teaching, instruction. |
|
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. |
|
Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
κοσμῶσιν | they may adorn |
Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: κοσμέω Sense: to put in order, arrange, make ready, prepare. |
|
πᾶσιν | all things |
Parse: Adjective, Dative Neuter Plural Root: πᾶς Sense: individually. |
Greek Commentary for Titus 2:10
Present middle participle of νοσπιζω nosphizō old verb (from νοσπι nosphi apart), in middle to set apart for oneself, to embezzle, in N.T. only here and Acts 5:2. [source]
See note on Galatians 5:22; 1 Timothy 5:12 for πιστις pistis in the sense of faithfulness. Nowhere else in the N.T. do we have αγατη agathē with πιστις pistis as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase Westcott and Hort put αγαπην agapēn in the margin. See note on Titus 3:2. That they may adorn (ινα κοσμωσιν hina kosmōsin). Final clause with ινα hina and present active subjunctive. See note on 1 Timothy 2:9 for κοσμεω kosmeō Paul shows slaves how they may “adorn” the teaching of God. [source]
Final clause with ινα hina and present active subjunctive. See note on 1 Timothy 2:9 for κοσμεω kosmeō Paul shows slaves how they may “adorn” the teaching of God. [source]
Only here and Acts 5:2, Acts 5:3. lxx, Joshua 7:1; 1Timothy href="/desk/?q=1ti+2:9&sr=1">1 Timothy 2:9. [source]
Reverse Greek Commentary Search for Titus 2:10
Only here, Acts 5:3, and Titus 2:10, where it is rendered purloining. From νόσφι , aloof, apart. The verb means to set apart for one's self; hence to appropriate wrongfully. [source]
First aorist middle indicative of νοσπιζω nosphizō old verb from νοσπι nosphi afar, apart, and so to set apart, to separate for oneself, but only here, Acts 4:3; Titus 2:10 in the N.T. [source]
Better, as Rev., faithfulness; the good faith of God; His fidelity to His promises. For this sense see on Matthew 23:23. Compare Titus 2:10, and see on faithful, 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Corinthians 1:18. [source]
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]
Genitive case with επιταγην epitagēn In the lxx σωτηρ sōtēr (old word from σωζω sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
Present active infinitive after βουλομαι boulomai understood. Old word from κοσμος kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι en katastolēi kosmiōi). Καταστολη Katastolē is a late word (a letting down, καταστελλω katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος Kosmios is old adjective from κοσμος kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
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]