KJV: Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
YLT: Servants -- to their own masters are to be subject, in all things to be well-pleasing, not gainsaying,
Darby: bondmen to be subject to their own masters, to make themselves acceptable in everything; not gainsaying;
ASV: Exhort'servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying;
Δούλους | Servants |
Parse: Noun, Accusative Masculine Plural Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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ἰδίοις | to their own |
Parse: Adjective, Dative Masculine Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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δεσπόταις | masters |
Parse: Noun, Dative Masculine Plural Root: δεσπότης Sense: a master, Lord. |
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ὑποτάσσεσθαι | are to be subject |
Parse: Verb, Present Infinitive Passive Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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πᾶσιν | everything |
Parse: Adjective, Dative Neuter Plural Root: πᾶς Sense: individually. |
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εὐαρέστους | well-pleasing |
Parse: Adjective, Accusative Masculine Plural Root: εὐάρεστος Sense: well pleasing, acceptable. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἀντιλέγοντας | gainsaying |
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: ἀντιλέγω Sense: to speak against, gainsay, contradict. |
Greek Commentary for Titus 2:9
“Slaves.” Supply “exhort” See note on 1 Timothy 6:1 for “masters” (δεσποταις despotais). [source]
See note on 2 Corinthians 5:9. Not gainsaying (mē antilegontas). “Not answer back.” See note on Romans 10:21. [source]
“Not answer back.” See note on Romans 10:21. [source]
Wrong. Const. in all things with to be in subjection. Note the position of ἐν πᾶσιν in 1 Timothy 3:11; 1 Timothy 4:15; 2 Timothy 2:7; 2 Timothy 4:5, and comp. ὑπακούειν κατὰ πάντα obey in all things, Colossians 3:20, Colossians 3:22; and ὑποτάσσεται - ἐν παντί issubject in everything, Ephesians 5:24. Ἑυάρεστος wellpleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews 13:21. Ευαρέστως acceptably Hebrews 12:28. [source]
Reverse Greek Commentary Search for Titus 2:9
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29. [source]
“Let it not be a care to thee.” Third person singular (impersonal) of μελει melei old verb with dative σοι soi It was usually a fixed condition and a slave could be a good servant of Christ (Colossians 3:22; Ephesians 6:5; Titus 2:9), even with heathen masters. Use it rather (μαλλον χρησαι mallon chrēsai). Make use of what? There is no “it” in the Greek. Shall we supply ελευτεριαι eleutheriāi (instrumental case after χρησαι chrēsai or δουλειαι douleiāi)? Most naturally ελευτεριαι eleutheriāi freedom, from ελευτερος eleutheros just before. In that case ει και ei kai is not taken as although, but και kai goes with δυνασαι dunasai “But if thou canst also become free, the rather use your opportunity for freedom.” On the whole this is probably Paul‘s idea and is in full harmony with the general principle above about mixed marriages with the heathen. Χρησαι Chrēsai is second person singular aorist middle imperative of χραομαι chraomai to use, old and common verb. [source]
Comp. Titus 2:9, and see on 2 Peter 2:1. Not in Paul, who styles the master of slaves κύριος LordSee Ephesians 6:9; Colossians 4:1. [source]
As slaves Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον zugon from ζευγνυμι zeugnumi to join). [source]
“The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. [source]
In Pastorals only here and Titus 2:9. Once in Paul, Romans 10:21, cit. Mostly in Luke and Acts. Gainsay, Angl. Sax. gegn (Germ. gegen ) “against,” and “say.” Wiclif, Luke 21:15: For I schal gyue to you mouth and wysdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye.” [source]
Only N.T. example (verbal, α a privative and καταγνωστος katagnōstos) and in 4 Maccabees 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εχ εναντιας ho ex enantias). “The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. May be ashamed Final clause with ινα hina and second aorist passive subjunctive of εντρεπω entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
N.T.oolxx. Ἑυαρεστεῖν tobe well pleasing, Hebrews 11:5, Hebrews 11:6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasingsee on Titus 2:9. [source]
Note article with the class as with ανδρες andres (1 Peter 3:7), though not with γυναικες gunaikes (1 Peter 3:1). Οικετης Oiketēs old word from οικος oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]