The Meaning of Titus 1:15 Explained

Titus 1:15

KJV: Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

YLT: all things, indeed, are pure to the pure, and to the defiled and unstedfast is nothing pure, but of them defiled are even the mind and the conscience;

Darby: All things are pure to the pure; but to the defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.

ASV: To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.

KJV Reverse Interlinear

Unto the pure  all things  [are] pure:  but  unto them that are defiled  and  unbelieving  [is] nothing  pure;  but  even  their  mind  and  conscience  is defiled. 

What does Titus 1:15 Mean?

Verse Meaning

These "commandments of men" ( Titus 1:14) involved abstaining from certain foods (asceticism; cf. 1 Timothy 4:1-4; Colossians 2:20-22). Paul reminded his readers that to the pure in heart all things, including foods, are pure (clean; cf. Matthew 15:11; Mark 7:15; Mark 7:20; Luke 11:39-41). However the impure in heart spread impurity wherever they go through their words and deeds (cf. Haggai 2:13-14).

Context Summary

Titus 1:10-16 - Reprove Those Whose Works Deny God
The Judaizing teachers, who insisted that men must become Jews before they could be Christians, were always on Paul's heels, visiting his churches and diverting his converts from the simplicity of the faith. Their motive in many cases was very largely self-aggrandizement. Such men were to be resisted to the uttermost and sharply rebuked. Where the work of grace is really commenced in the heart, a sharp rebuke will often turn the soul back to God. The gardener must not hesitate to use a pruning-knife, if the well-being of the tree is at stake.
Note the marvelous power we possess of viewing things in the light or gloom cast upon them from our own temperament. We see life and the world in a glass colored from within. Oh, that we might possess that pure and untarnished nature that passes through the world like a beam of sunshine, irradiating all but contaminated by none! The true test of the knowledge of God is a holy life. These act and react. The better you know God, the more you will resemble Him; compare Psalms 111:1-10; Psalms 112:1-10. The more you are like God, the better you will know Him. [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 1:15

To them that are defiled [τοις μεμιαμμενοις]
Perfect passive articular participle of μιαινω — miainō old verb, to dye with another colour, to stain, in N.T. only here, Judges 1:8; Hebrews 12:15. See μεμιανται — memiantai (perf. pass. indic.) in this verse. Μολυνω — Molunō (1 Corinthians 8:7) is to smear. [source]
Unbelieving [απιστοις]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους — nous) and conscience (συνειδησις — suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
Unto the pure [τοῖς καθαροῖς]
The pure in heart and conscience. See 2 Timothy 1:3. [source]
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]
Unto them that are defiled [τοῖς μεμιαμμένοις]
Only here in Pastorals. See also John 18:28(note); Hebrews 12:15; Judges 1:8. Only in John 18:28in a ceremonial sense. Elsewhere of moral pollution. [source]
Nothing is pure []
Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity. [source]
Mind and conscience [ὁ νοῦς καὶ ἡ συνείδησις]
For νοῦς see on Romans 7:23: for συνείδησις , see on 1 Peter 3:16. [source]

Reverse Greek Commentary Search for Titus 1:15

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]
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-
-DIVIDER-
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]

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 3:2 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 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]
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]
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]

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]
2 Peter 2:10 Of defilement [μιασμου]
Old word (from μιαινω — miainō Titus 1:15), here only in N.T. [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 1:8 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]

What do the individual words in Titus 1:15 mean?

All things [are] pure to the pure to those however being defiled and unbelieving nothing [is] pure Instead are defiled their both - mind - conscience
Πάντα καθαρὰ τοῖς καθαροῖς τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν ἀλλὰ μεμίανται αὐτῶν καὶ νοῦς συνείδησις

Πάντα  All  things  [are] 
Parse: Adjective, Nominative Neuter Plural
Root: πᾶς  
Sense: individually.
καθαρὰ  pure 
Parse: Adjective, Nominative Neuter Plural
Root: καθαρός  
Sense: clean, pure.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
καθαροῖς  pure 
Parse: Adjective, Dative Masculine Plural
Root: καθαρός  
Sense: clean, pure.
τοῖς  to  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
μεμιαμμένοις  being  defiled 
Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Plural
Root: μιαίνω  
Sense: to dye with another colour, to stain.
ἀπίστοις  unbelieving 
Parse: Adjective, Dative Masculine Plural
Root: ἄπιστος  
Sense: unfaithful, faithless, (not to be trusted, perfidious).
οὐδὲν  nothing 
Parse: Adjective, Nominative Neuter Singular
Root: οὐδείς 
Sense: no one, nothing.
καθαρόν  [is]  pure 
Parse: Adjective, Nominative Neuter Singular
Root: καθαρός  
Sense: clean, pure.
ἀλλὰ  Instead 
Parse: Conjunction
Root: ἀλλά  
Sense: but.
μεμίανται  are  defiled 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: μιαίνω  
Sense: to dye with another colour, to stain.
καὶ  both 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
νοῦς  mind 
Parse: Noun, Nominative Masculine Singular
Root: νοῦς  
Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
συνείδησις  conscience 
Parse: Noun, Nominative Feminine Singular
Root: συνείδησις  
Sense: the consciousness of anything.